Elias the Second his coming to restore all things, or, God's way of reforming by restoring ; and, Moses the peace-maker his offers to make one of two contending brethren in two sermons : the former preacht in Warwick at the Generall Assize there held August 19, 1661 : the other in Coventry at the annuall solemnity of the maior's feast on All-Saints Day following : both publisht at the importunity of divers of the auditors being eminent persons of quality in that country / by John Riland ...
and thy Counsellers as at the beginning: afterward thou shalt be called the City of Righteousnesse, &c. THE World was never so forlornly wicked, that God left himself or them altogether without witnesse. No, He sent not onely Fruitfull Seasons, but Faithfull Prophets amongst the most Faithless and Unfruitfull Soules:
and thy Counsellers as At the beginning: afterwards thou shalt be called the city of Righteousness, etc. THE World was never so forlornly wicked, that God left himself or them altogether without witness. No, He sent not only Fruitful Seasons, but Faithful prophets among the most Faithless and Unfruitful Souls:
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In some of the darkest and most midnight times with the Iewes, Isaiah the Son of Amos had his Visions, who as in many passages he gives testimony of Christ, so in one passage Christ gives a special testimony of him, more then of any the other Prophets:
In Some of the Darkest and most midnight times with the Iewes, Isaiah the Son of Amos had his Visions, who as in many passages he gives testimony of christ, so in one passage christ gives a special testimony of him, more then of any the other prophets:
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For as the stinging of some Serpents (they say) produceth a raging kind of pain, which cannot be cured but by Musick: so here this was such a Serpent-bitten people, the Head was sick, the Heart was faint, the whole Body full of Burnings and Swellings,
For as the stinging of Some Serpents (they say) Produceth a raging kind of pain, which cannot be cured but by Music: so Here this was such a Serpent-bitten people, the Head was sick, the Heart was faint, the Whole Body full of Burnings and Swellings,
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and therefore God is pleased to send This (as is said) Blood-royal Prophet with his Eloquent and lofty straines, to try if that Heavenly Musick can recover them.
and Therefore God is pleased to send This (as is said) Blood royal Prophet with his Eloquent and lofty strains, to try if that Heavenly Music can recover them.
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At this time certain matters were much out of Order among the Iewes; who unto those several other evill Spirits wherewith they seem'd now possess'd, had taken in two more worse then any of the former, i. e.
At this time certain matters were much out of Order among the Iewes; who unto those several other evil Spirits wherewith they seemed now possessed, had taken in two more Worse then any of the former, i. e.
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For the former he turns himself from them, and cals to the Heavens above, and the Earth below, that so the necessary Lowdnesse of that Figure, which must awaken such Creatures as those at such a distance,
For the former he turns himself from them, and calls to the Heavens above, and the Earth below, that so the necessary Lowdnesse of that Figure, which must awaken such Creatures as those At such a distance,
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and make them give ear and listen, might happily reach the Ear, and rowze the Attention of that hitherro Deaf and Uncharmable People: who for shame must say, Those that have Ears to hear, let them hear, when others are call'd upon that have none.
and make them give ear and listen, might happily reach the Ear, and rouse the Attention of that hitherro Deaf and Uncharmable People: who for shame must say, Those that have Ears to hear, let them hear, when Others Are called upon that have none.
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For the latter, he seems to make use of the Lowings of the Oxe, and the Brayings of the Asse to convince them, whose Dumb Ingratitude had cast them quite beneath the Stall of the One,
For the latter, he seems to make use of the Lowings of the Ox, and the Brayings of the Ass to convince them, whose Dumb Ingratitude had cast them quite beneath the Stall of the One,
Sure the Distempers of that People are very great, which call for such strange and unusual Applications. Heaven and Earth must be appeal'd unto for proper Remedies, and yet still as the family of Iudah heretofore,
Sure the Distempers of that People Are very great, which call for such strange and unusual Applications. Heaven and Earth must be appealed unto for proper Remedies, and yet still as the family of Iudah heretofore,
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so the malady of Iudah now, growes stronger and stronger, till God is pleased here to take the Cure in his own Hand, saying in the verse foregoing the Text, I will turn my hand upon thee, &c. and here in the Text, I will restore thy Iudges, &c.
so the malady of Iudah now, grows Stronger and Stronger, till God is pleased Here to take the Cure in his own Hand, saying in the verse foregoing the Text, I will turn my hand upon thee, etc. and Here in the Text, I will restore thy Judges, etc.
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2. In Degenerating times men love to be shifting, and starting from God's own primitive Constitution: As here, what need God restore them as at First, unlesse they had been much removed from it.
2. In Degenerating times men love to be shifting, and starting from God's own primitive Constitution: As Here, what need God restore them as At First, unless they had been much removed from it.
6. As the taking away of Iudges and Counsellors (by whom we understand Magistrates and Governours, whether supream or subordinate; for Counsellors here mention'd after Iudges may imply a Subordination ) I say,
6. As the taking away of Judges and Counsellors (by whom we understand Magistrates and Governors, whither supreme or subordinate; for Counsellors Here mentioned After Judges may imply a Subordination) I say,
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as the taking away of such is a very great Iudgment of God, and is intended as a Punishment upon a Kingdome; so the Return of such is a very great Mercy of God,
as the taking away of such is a very great Judgement of God, and is intended as a Punishment upon a Kingdom; so the Return of such is a very great Mercy of God,
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and is design'd for the Reforming and Amendment of a Kingdome. For their Restoring here we see begins the Repair, as probably their Removal of Old began the Ruin of this People: I will restore thy Iudges.
and is designed for the Reforming and Amendment of a Kingdom. For their Restoring Here we see begins the Repair, as probably their Removal of Old began the Ruin of this People: I will restore thy Judges.
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— Afterward thou shalt be called the City of righteousness &c. 7. Notwithstanding God doth his part (if we may so speak) in Restoring: yet such reluctancy there is from Man's corruption, that reforming and amending go's on very slowly.
— Afterwards thou shalt be called the city of righteousness etc. 7. Notwithstanding God does his part (if we may so speak) in Restoring: yet such reluctancy there is from Man's corruption, that reforming and amending go's on very slowly.
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After ward, here, having in the Hebrew, a NONLATINALPHABET Compound doubled Expression, to intimate, as one conjectures, not Suddainly, but some while After ward, thou shalt be call'd the city of righteousness, &c. 8. When our Amendment goes on to any purpose, it must begin with Great ones: Iudges and Counsellers must be Restored to Themselves, as well as to their Places; to their ancient and primitive Integrity, as well as their former Authority; else the Bellowes are burnt, the Founder melts in vain, all's to no purpose.
After ward, Here, having in the Hebrew, a Compound doubled Expression, to intimate, as one Conjectures, not Suddenly, but Some while After ward, thou shalt be called the City of righteousness, etc. 8. When our Amendment Goes on to any purpose, it must begin with Great ones: Judges and Counsellers must be Restored to Themselves, as well as to their Places; to their ancient and primitive Integrity, as well as their former authority; Else the Bellows Are burned, the Founder melts in vain, all's to no purpose.
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Where of I shall speak thus. 1. That God is the great Giver and Restorer of Government in general - 2. That good Iudges and Counsellors are very proper Instruments to make a good people,
Where of I shall speak thus. 1. That God is the great Giver and Restorer of Government in general - 2. That good Judges and Counsellors Are very proper Instruments to make a good people,
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For the First, God himself hath stampt such ancient and indelible Characters of Government upon man, that had there been no Transgression, yet however there must have been some kind of Subordination. I have read of those, that have made a shift to pick an universall Empire out of the very letters of Adam 's name, which they say are, to signify the four quarters of the World.
For the First, God himself hath stamped such ancient and indelible Characters of Government upon man, that had there been no Transgression, yet however there must have been Some kind of Subordination. I have read of those, that have made a shift to pick an universal Empire out of the very letters of Adam is name, which they say Are, to signify the four quarters of the World.
First over the fish and sowl, then over the rest, to shew the fulness and comprehensiveness of which Dominion, the very first Branch there of (as I said) reacheth to the deepest Seas, and incloseth the Fish, a Creature of all things most untameable, saith the Naturalist;
First over the Fish and sowl, then over the rest, to show the fullness and comprehensiveness of which Dominion, the very First Branch there of (as I said) reaches to the Deepest Seas, and encloseth the Fish, a Creature of all things most untameable, Says the Naturalist;
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insomuch (as 'tis thought) they were not brought with the rest to receive their names from Adam, and therewithall a Token of his Soveraignty over them.
insomuch (as it's Thought) they were not brought with the rest to receive their names from Adam, and therewithal a Token of his Sovereignty over them.
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And as the first branch of this Dominion, reacheth to the deepest Seas, and incloseth the Fish; so the second mounts up to the lostiest Firmament, and takes in the Fowl: to let the other know, that if Fowles and Fishes, those Creatures of other Elements,
And as the First branch of this Dominion, reaches to the Deepest Seas, and encloseth the Fish; so the second mounts up to the lostiest Firmament, and Takes in the Fowl: to let the other know, that if Fowls and Fish, those Creatures of other Elements,
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and (as it were) people of another world, if those must come in and submit, sure the Cattle, and Creeping things, that tread upon the same Level with Man, they must not once think to stand out, or be exempted.
and (as it were) people of Another world, if those must come in and submit, sure the Cattle, and Creeping things, that tread upon the same Level with Man, they must not once think to stand out, or be exempted.
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sure then his Foot may securely spurn that Dogge that lies under the table. If the quickness of his Commands can overtake the long-wing'd Hawk, that vanisheth away through the Air, sure he can easily arrest the Creepings of the slow-pac'd Snail, and what ever else moveth upon the face of the Earth.
sure then his Foot may securely spurn that Dog that lies under the table. If the quickness of his Commands can overtake the long-winged Hawk, that Vanishes away through the Air, sure he can Easily arrest the Creepings of the slow-paced Snail, and what ever Else moves upon the face of the Earth.
Thus God laies the yoak first upon those Aliens, that so the other home-bred Creatures (Whence was most danger of Rebellion ) might yield the more cheerful Obedience and when the Fish and Wild soul prove Adam's good subjects, the Sheep of his Pasture might be ashamed to turn Rebels.
Thus God lays the yoke First upon those Aliens, that so the other Homebred Creatures (Whence was most danger of Rebellion) might yield the more cheerful obedience and when the Fish and Wild soul prove Adam's good subject's, the Sheep of his Pasture might be ashamed to turn Rebels.
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Twas a sign of the Royalty in Judah, that the posterity of lacob, took not the name of lacobites, but Iews, after the name of Iudah. In like manner the Soveraignty of Adam was signified as before was intimated,) and he call'd of God to the Regal exercise thereof,
It a Signen of the Royalty in Judah, that the posterity of lacob, took not the name of lacobites, but Iews, After the name of Iudah. In like manner the Sovereignty of Adam was signified as before was intimated,) and he called of God to the Regal exercise thereof,
God, to signifie his supremacy over Man, names him; and Man likewise to shew his supremacy over other Creatures, he names them. At which solemnity, saith Philo, there was such a dazling brightness of Adams Soul, shining in and through the Majesty of his Body, (that of his Countenance especially) that had not God brought the Creatures (as tis said expresly he did) there held them too, they had not been able to endure the sacred Dreadfulness of that Ceremony, but been content to run away with their Natures only, without any Names at all to demonstrate them.
God, to signify his supremacy over Man, names him; and Man likewise to show his supremacy over other Creatures, he names them. At which solemnity, Says Philo, there was such a dazzling brightness of Adams Soul, shining in and through the Majesty of his Body, (that of his Countenance especially) that had not God brought the Creatures (as this said expressly he did) there held them too, they had not been able to endure the sacred Dreadfulness of that Ceremony, but been content to run away with their Nature's only, without any Names At all to demonstrate them.
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And as the Characters of Government were thus deeply engraven in Man at the making of the World, the like we may see also at the restoring of the World,
And as the Characters of Government were thus deeply engraven in Man At the making of the World, the like we may see also At the restoring of the World,
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For the Arke, as to the use of it, it resembled the Church, and its Ordinances: (the like Figure Whereunto even Baptisme now saves us:) so as to the Frame and Composure of it, it typify'd the World, and the Government thereof.
For the Ark, as to the use of it, it resembled the Church, and its Ordinances: (the like Figure Whereunto even Baptism now saves us:) so as to the Frame and Composure of it, it typified the World, and the Government thereof.
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Which Frame was (saith St. Austin) bi-camerata & tricamerata, that is, probably, (though the Commentator there hath a different conceit) three stories high, and two partitions in each story, which also is more agreeable to the Scripture-model, With lowermost, second, and third stories shalt thou make it. In the lowermost was one Partion for the Food, another for the Excrements of the Beasts. In the second, one for the wild, another for the tamer sort of Creatures.
Which Frame was (Says Saint Austin) bi-camerata & tricamerata, that is, probably, (though the Commentator there hath a different conceit) three stories high, and two partitions in each story, which also is more agreeable to the Scripture-model, With lowermost, second, and third stories shalt thou make it. In the lowermost was one Partion for the Food, Another for the Excrements of the Beasts. In the second, one for the wild, Another for the tamer sort of Creatures.
But the uppermost of all was reserv'd for Noah and his Necessaries, thereby mystically denoting (saith a learned Author) Man's Supremacy, and dominion.
But the uppermost of all was reserved for Noah and his Necessaries, thereby mystically denoting (Says a learned Author) Man's Supremacy, and dominion.
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But yet though Noah was lifted up one Story above the Beases, he sate but at the same height, and dwelt upon the same Floor with his Sons and Daughters. Therefore as we have made the Man to be Rex Brutorum, so we must make him Rex Hominum too, else we do nothing.
But yet though Noah was lifted up one Story above the Beases, he sat but At the same height, and dwelled upon the same Floor with his Sons and Daughters. Therefore as we have made the Man to be Rex Brutorum, so we must make him Rex Hominum too, Else we do nothing.
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And in that Psalm we read, The Shields of the Earth belong to the Lord. Which if compar'd with that of Hoseah, your Rulers with shame doe love, give ye:
And in that Psalm we read, The Shields of the Earth belong to the Lord. Which if compared with that of Hosea, your Rulers with shame do love, give you:
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that is, in the Hebrew, your Shields. Tis plain, by Shields, are meane Rulers and Governours: They are indeed those Shields of the Earth which belong to the Lord, the sole maker and maintainer of them.
that is, in the Hebrew, your Shields. This plain, by Shields, Are mean Rulers and Governors: They Are indeed those Shields of the Earth which belong to the Lord, the sole maker and maintainer of them.
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Onely this must be granted, that if Man had not sinned, Dominion then had not been Despotical, but meerly Paternal. There must have been Duty, yet without any Slavery, or reluctancy;
Only this must be granted, that if Man had not sinned, Dominion then had not been Despotical, but merely Paternal. There must have been Duty, yet without any Slavery, or reluctancy;
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Yet doubtless there had been still Ten Commandements, and the fisth no less in force than the first, and extendable as well to Governours, as to Fathers and Mothers; but yet the yoke that was to be derived from that Command had been so soft and silken, that it had no more oppress'd us,
Yet doubtless there had been still Ten commandments, and the fisth no less in force than the First, and extendable as well to Governors, as to Father's and Mother's; but yet the yoke that was to be derived from that Command had been so soft and silken, that it had no more oppressed us,
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then the Wedding-ring weighs down a man's finger: no more then the Oar and Sails encumber the Barge, or the Spokes and wheeles are a Clog to the Charriot, or the Scale and Finnes are a Burden to that Fish, who with them cuts her way through the Ocean.
then the Wedding-ring weighs down a Man's finger: no more then the Oar and Sails encumber the Barge, or the Spokes and wheels Are a Clog to the Chariot, or the Scale and Fins Are a Burden to that Fish, who with them cuts her Way through the Ocean.
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However tis a Chain, though made of Gold, and may bind as firmly as another that is made of Iron. The sweet influence of the Pleiades and the bands of Orion are Bands still,
However this a Chain, though made of Gold, and may bind as firmly as Another that is made of Iron. The sweet influence of the Pleiades and the bans of Orion Are Bans still,
This Dominion, we are now discoursing of, was to be enstated in the Elder Brother over the Younger, and in the Father over the whole family. This some conclude from God's saying to Cain, His desire shall be to thee,
This Dominion, we Are now discoursing of, was to be enstated in the Elder Brother over the Younger, and in the Father over the Whole family. This Some conclude from God's saying to Cain, His desire shall be to thee,
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And therefore it must be meant of Abel, whose Offering though God accepts of, yet all the fat of his Sacrifices shall not excuse him from Subjection: no, it seems neither the goodnesse of Abel can exempt him,
And Therefore it must be meant of Abel, whose Offering though God accepts of, yet all the fat of his Sacrifices shall not excuse him from Subjection: no, it seems neither the Goodness of Abel can exempt him,
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If any yet scruple God 's being the only giver and restorer of Government, let them go to Aesop's Frogs, who petition above and look upward for the coming of their King; not expecting he should arise out of the mud, but come down from lupiter. Thus,
If any yet scruple God is being the only giver and restorer of Government, let them go to Aesop's Frogs, who petition above and look upward for the coming of their King; not expecting he should arise out of the mud, but come down from lupiter. Thus,
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though it be in the hoarse notes of a Fable, the voice of Nature speaks cleerly, how that Government comes from above, the uppermost link whereof (they said of Old,
though it be in the hoarse notes of a Fable, the voice of Nature speaks clearly, how that Government comes from above, the uppermost link whereof (they said of Old,
Which offers me a fair passage to the second thing propos'd, viz. How that good Magistrates, Iudges, and Counsellors &c. are very proper Instruments to make a good people. And here 1 might speak of their Power in rewarding and punishing, a weing and obliging the people, together with many other advantages, which are more peculiarly annex'd both to their Persons and Places. But I have wasted so much of my allowance in the first part, that I doubt I cannot be so much as indifferently just to the second, without being extremely unjust to the third part:
Which offers me a fair passage to the second thing proposed, viz. How that good Magistrates, Judges, and Counsellors etc. Are very proper Instruments to make a good people. And Here 1 might speak of their Power in rewarding and punishing, a wing and obliging the people, together with many other advantages, which Are more peculiarly annexed both to their Persons and Places. But I have wasted so much of my allowance in the First part, that I doubt I cannot be so much as indifferently just to the second, without being extremely unjust to the third part:
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the which being of most Practical concernment, and because I perceive also that much of the Second will without any violence flow into that Channel, I hasten thither to meet it,
the which being of most Practical concernment, and Because I perceive also that much of the Second will without any violence flow into that Channel, I hasten thither to meet it,
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and so shall spend the rest of my time in recommending unto you those Inferences that may arise from the whole matter, which was the third thing proposed.
and so shall spend the rest of my time in recommending unto you those Inferences that may arise from the Whole matter, which was the third thing proposed.
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1. Since God, we see, hath that great Hand in Government, that he saith here I will restore thy Iudges &c. then it may not be unseasonable here First of all to enter our Caveat against the People.
1. Since God, we see, hath that great Hand in Government, that he Says Here I will restore thy Judges etc. then it may not be unseasonable Here First of all to enter our Caveat against the People.
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Tis not they, but God (as the Text informs us) who is the giver and restorer, and indeed the onely NONLATINALPHABET in the oeconomy of Dominion. Why then do the People imagine a vain thing? why should they trouble themselves (and others) in things too high and too hard for them? Let the men of Bethshemesh follow their reaping:
This not they, but God (as the Text informs us) who is the giver and restorer, and indeed the only in the economy of Dominion. Why then do the People imagine a vain thing? why should they trouble themselves (and Others) in things too high and too hard for them? Let the men of Bethshemesh follow their reaping:
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I would to God that some of those that now pretend to so much study of the Scriptures, would not overlook that one line in S. Paul, but Study to be quiet, and do their own businesse.
I would to God that Some of those that now pretend to so much study of the Scriptures, would not overlook that one line in S. Paul, but Study to be quiet, and do their own business.
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but then are these men of skill and authority to set things right again? If any thing be amiss in the instrument, must every rude and boisterous hand, (that can only increase the distempers of it) be trying and tampering with it? What? must that venerable image, Order and Government, which (as hath been shew'd) fell down from Heaven, upon the least crack or bruise, be only hammer'd out by a company of Ephesian silver-smiths?
but then Are these men of skill and Authority to Set things right again? If any thing be amiss in the Instrument, must every rude and boisterous hand, (that can only increase the distempers of it) be trying and tampering with it? What? must that venerable image, Order and Government, which (as hath been showed) fell down from Heaven, upon the least Crac or bruise, be only hammered out by a company of Ephesian silversmiths?
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like Angels ascending and descending, and God himself standing at the uppermost round of this Ladder. All these are betwixt them and the honest power of restoring and reforming. So that unlesse they overturn this Ladder, which will be hard so long as God stands at the top of it;
like Angels ascending and descending, and God himself standing At the uppermost round of this Ladder. All these Are betwixt them and the honest power of restoring and reforming. So that unless they overturn this Ladder, which will be hard so long as God Stands At the top of it;
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or unlesse they resolve to rush on and ride o're the heads of their Superiors, 'twill be a great while ere it fairly comes to their turn, to have to do in these grand matters of Government.
or unless they resolve to rush on and ride over the Heads of their Superiors, it'll be a great while ere it fairly comes to their turn, to have to do in these grand matters of Government.
but this we are sure of, 'twas God only that put Noah into it, and gave him the full possession of it, by that usual ceremony of shutting him within it,
but this we Are sure of, 'twas God only that put Noah into it, and gave him the full possession of it, by that usual ceremony of shutting him within it,
which unlesse the Lord himself had done, shut the door fast upon him, and clos'd up all the chinks, and little crevises in the outside thereof, (which none of them within could possibly do) the waters you know might soon have soakt through, and endanger'd all.
which unless the Lord himself had done, shut the door fast upon him, and closed up all the chinks, and little crevices in the outside thereof, (which none of them within could possibly do) the waters you know might soon have soaked through, and endangered all.
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I will restore &c. Then how contrary are those unto God Almighty, who are altogether for changing or destroying, when God is wholly for restoring, yet not as of Late, but as at the Beginning.
I will restore etc. Then how contrary Are those unto God Almighty, who Are altogether for changing or destroying, when God is wholly for restoring, yet not as of Late, but as At the Beginning.
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First for Changing: Some there be so strongly enamour'd with any strange face of Affaires, that fresh and new Deformities please them better then accustom'd Beauties. So the Scenes be new, and often shifted, the Play will be applauded, be it never so bloody and Tragical.
First for Changing: some there be so strongly enamoured with any strange face of Affairs, that fresh and new Deformities please them better then accustomed Beauty's. So the Scenes be new, and often shifted, the Play will be applauded, be it never so bloody and Tragical.
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And yet how rife and frequent are those amongst us, that would willingly part with their present Gold & Silver (Peace & Safety) for a little more of the former Iron and Steel again?
And yet how rife and frequent Are those among us, that would willingly part with their present Gold & Silver (Peace & Safety) for a little more of the former Iron and Steel again?
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what numbers have we, who would be glad to plunge themselves (& others) back again into the bottom of that red Sea of blood and confusion; and this chiefly,
what numbers have we, who would be glad to plunge themselves (& Others) back again into the bottom of that read Sea of blood and confusion; and this chiefly,
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if not meerly, from a fond love after Changes. If there be, as some hold, such Circulations in Nature, that in seven years time, men may be said to have other Flesh and Blood, and so other Bodies: certainly such men as these may have twenty other Minds in half that space.
if not merely, from a found love After Changes. If there be, as Some hold, such Circulations in Nature, that in seven Years time, men may be said to have other Flesh and Blood, and so other Bodies: Certainly such men as these may have twenty other Minds in half that Molle.
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Not that he who (without tumult) fairly motions a change in lesser matters, should alwaies do it (as their Custome was) with a rope about his neck. Nor that it should be present death to offer to wind up or slacken the least string in the circumstantials of Policy: no,
Not that he who (without tumult) fairly motions a change in lesser matters, should always do it (as their Custom was) with a rope about his neck. Nor that it should be present death to offer to wind up or slacken the least string in the circumstantials of Policy: no,
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So if the great globe of Government should be stirred (which God forbid) though some can spy not only Motes, but Beams in the Worlds bright eye, the Sun: and though the Goddesse be well drawn, yet 'twill go hard,
So if the great Globe of Government should be stirred (which God forbid) though Some can spy not only Motes, but Beams in the World's bright eye, the Sun: and though the Goddess be well drawn, yet it'll go hard,
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but some Hypercriticks will find fault with her slipper: however, I say, (if they will be moving ) our modern Archimede's should chose some more probable supporters whereon to fix their new Engines,
but Some Hypercriticks will find fault with her slipper: however, I say, (if they will be moving) our modern Archimede's should chosen Some more probable supporters whereon to fix their new Engines,
then the various and floating humors of the People; who if they are, like Reuben, the beginning or chief of our strength, yet like him also they are unstable as water.
then the various and floating humours of the People; who if they Are, like Reuben, the beginning or chief of our strength, yet like him also they Are unstable as water.
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and certain it is we have found this novellizing of Ours, none of the cheapest for Imitation. As when we behold a full Moon, we think it a glorious Body,
and certain it is we have found this novellizing of Ours, none of the cheapest for Imitation. As when we behold a full Moon, we think it a glorious Body,
Such are the minds of this kind of People, and if we should chip and chop all our Measures according to that Standard, we might do like that Statuary, who thought the piece never fine enough, till at last by overmuch he wing and polishing, he had scrapt away all into an heap of Dust in stead of a Statue.
Such Are the minds of this kind of People, and if we should chip and chop all our Measures according to that Standard, we might do like that Statuary, who Thought the piece never fine enough, till At last by overmuch he wing and polishing, he had scrapped away all into an heap of Dust in stead of a Statue.
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2. And as this kind of wanton changing, so any kind of destroying is contrary to this restoring. This hath so little of Iacob, that it hath both Esau's hands, and Esaus voice too,
2. And as this kind of wanton changing, so any kind of destroying is contrary to this restoring. This hath so little of Iacob, that it hath both Esau's hands, and Esaus voice too,
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Indeed time hath been, when those Clergymen were hung by as useless Harps, whose mad Musick could not enrage our late Alexanders, and make them presently draw their swords, & runie either City or Country. I desire to blesse God, I never knew how to beat a March upon these sacred Boards, nor had I ever the least skill to sound a Charge from the Pulpit; but have often wondered to see,
Indeed time hath been, when those Clergymen were hung by as useless Harps, whose mad Music could not enrage our late Alexanders, and make them presently draw their swords, & runie either city or Country. I desire to bless God, I never knew how to beatrice a March upon these sacred Boards, nor had I ever the least skill to found a Charge from the Pulpit; but have often wondered to see,
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how any could rejoyce in, or at the work of Destruction; especially, because it looks so like the Devil, who took one of his chiefest titles from thence,
how any could rejoice in, or At the work of Destruction; especially, Because it looks so like the devil, who took one of his chiefest titles from thence,
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and is called the Destroyer: and God Almighty Keeep us all from the paths of that Destroyer. When two strings of Musick (saith that Father) are equally stretch'd to both the same note, touch but the one, the other (though at some distance) will shiver, and tremble by Sympathy.
and is called the Destroyer: and God Almighty Keeep us all from the paths of that Destroyer. When two strings of Music (Says that Father) Are equally stretched to both the same note, touch but the one, the other (though At Some distance) will shiver, and tremble by sympathy.
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I would be understood of those vulnera non immedicabilia, such as are not past our help (those that be so, we leave to higher, and better Iudgments) and I could wish we might hear no more of those dismall Dirges, at least that they might be all taken out of some of David's Al-taschiths; provided, that a Psalm of Mercy & Compassion to one, prove not a Song of Lamentation to many. Then for God's sake, Destroy not: for as twas said before, there is (at least there may be) a blessing in it.
I would be understood of those vulnera non immedicabilia, such as Are not passed our help (those that be so, we leave to higher, and better Judgments) and I could wish we might hear no more of those dismal Dirges, At least that they might be all taken out of Some of David's Al-taschiths; provided, that a Psalm of Mercy & Compassion to one, prove not a Song of Lamentation to many. Then for God's sake, Destroy not: for as it said before, there is (At least there may be) a blessing in it.
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And as this Destroying is contrary to this Restoring here, (and so contrary to that great Restorer ) in respect of private persons, much more in respect of Iudges and Counsellors, and such like publick persons.
And as this Destroying is contrary to this Restoring Here, (and so contrary to that great Restorer) in respect of private Persons, much more in respect of Judges and Counsellors, and such like public Persons.
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for they, like true Locusts, are all for devouring and destroying, when God is all for restoring. He, and all his, I am perswaded, are for peace, though the other make them ready for battel. When I consider the perpetual Desolation, even all that the Enemy hath done evill in the Sanctuary, I cannot but admire in the name of God, out of what bottomlesse pit hath arisen that Spirit, which is all for ruining, and nothing at all for restoring. What is his name, or what is his Sons name, who can tell, faith the Scripture? We know God, of whom that is spoken, his Name is, The only Potentate, The Mighty King, The Indge Eternal;
for they, like true Locusts, Are all for devouring and destroying, when God is all for restoring. He, and all his, I am persuaded, Are for peace, though the other make them ready for battle. When I Consider the perpetual Desolation, even all that the Enemy hath done evil in the Sanctuary, I cannot but admire in the name of God, out of what bottomless pit hath arisen that Spirit, which is all for ruining, and nothing At all for restoring. What is his name, or what is his Sons name, who can tell, faith the Scripture? We know God, of whom that is spoken, his Name is, The only Potentate, The Mighty King, The indge Eternal;
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all names of Order and Government: But for this Spirit (whereof we now are speaking) what is his, and his sons name? I'll tell you, his Name is Legion, and (it may be feared) a Roman one;
all names of Order and Government: But for this Spirit (whereof we now Are speaking) what is his, and his Sons name? I'll tell you, his Name is Legion, and (it may be feared) a Roman one;
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Oye foolish Christians, who hath bewitched you with these principles of Destroying? What, though Corah and his company abus'd their Censers? (which reall abuses are of an higher nature, then any petty personal ones whatever,) yet even those Censers may serve for broad plates for the Altar. What is Belshashar's heathen lips defile the Bowles of the Temple? yet if they be well wash'd again, what were those Iewes the worse, who afterwards might drink their full draughts out of them.
Oye foolish Christians, who hath bewitched you with these principles of Destroying? What, though Corah and his company abused their Censers? (which real Abuses Are of an higher nature, then any Petty personal ones whatever,) yet even those Censers may serve for broad Plataea for the Altar. What is Belshashar's heathen lips defile the Bowls of the Temple? yet if they be well washed again, what were those Iewes the Worse, who afterwards might drink their full draughts out of them.
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Thus the stones of Ramah (with a little hewing ) may help to build Gebah and Mizpeh; and blessed are those, who are such Building, without destroying. For if it be Felony (as I have heard some Lawyers affirme) to burn the bare frame of an House, what is it then (in the lavves of God) for one faulty pin (perhaps,) or two, to set on fire the compleatest and goodliest structure of Government under the Sun? This vvould not Abraham do:
Thus the stones of Ramah (with a little hewing) may help to built Gebah and Mizpeh; and blessed Are those, who Are such Building, without destroying. For if it be Felony (as I have herd Some Lawyers affirm) to burn the bore frame of an House, what is it then (in the laws of God) for one faulty pin (perhaps,) or two, to Set on fire the compleatest and Goodliest structure of Government under the Sun? This would not Abraham do:
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In as much, that when God hath restored their Iudges &c. he saith, Afterward thou shalt be called the City of Righteousnesse, then of how great importance is it, that Iudges and Counsellors, and all such publick persons, should be good men, and such who in all likelihood may begin the reforming of a bad people. As here we see God restores them meerly in order thereunto:
In as much, that when God hath restored their Judges etc. he Says, Afterwards thou shalt be called the city of Righteousness, then of how great importance is it, that Judges and Counsellors, and all such public Persons, should be good men, and such who in all likelihood may begin the reforming of a bade people. As Here we see God restores them merely in order thereunto:
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First, in respect of God: that those who newly (as it were) came forth of Gods fingers, may still retaine some touches and lively impressions of that Divine hand, which hath so lately restor'd them Just as it was with the new-made World, that when God comes to review his Workmanship, saying, Come let's see what I have made? what have I restor'd? the answer may be, Behold is very good. For if God made not the smallest seed, nor sand, nor the least spill of Grasse, nor that next to Nothing-creature that crawles upon the face of the Earth,
First, in respect of God: that those who newly (as it were) Come forth of God's fingers, may still retain Some touches and lively impressions of that Divine hand, which hath so lately restored them Just as it was with the new-made World, that when God comes to review his Workmanship, saying, Come let's see what I have made? what have I restored? the answer may be, Behold is very good. For if God made not the Smallest seed, nor sand, nor the least spill of Grass, nor that next to Nothing-creature that crawls upon the face of the Earth,
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then they may securely wallow (like the Leviathan) in the wide Sea of their own humors. But there's more adoe then so; when God hath done his worke (he hath Restor'd) he looks that men should also perfomre theirs; they must be the better for that restoring. For here we have not only a plaine single Making, (though that, as was said before, calls for an exact reviewing ) but this Restoring is a redoubled Making, and as it were - Coelorumcura secunda, Heavens second (if I may so speak) and most accurate Thoughts.
then they may securely wallow (like the Leviathan) in the wide Sea of their own humours. But there's more ado then so; when God hath done his work (he hath Restored) he looks that men should also perfomre theirs; they must be the better for that restoring. For Here we have not only a plain single Making, (though that, as was said before, calls for an exact reviewing) but this Restoring is a redoubled Making, and as it were - Coelorumcura Secunda, Heavens second (if I may so speak) and most accurate Thoughts.
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O how carefull then should such be, so to approve themselves in their Places to which they are restored, as God may not hereafter be ashamed to own them,
Oh how careful then should such be, so to approve themselves in their Places to which they Are restored, as God may not hereafter be ashamed to own them,
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The People which thou (Moses) hast brought out of Aegypt: why, pray you, did not God himselfe bring them out of Aegypt? And so in this Chapter, The Sabbaths and the Assemblies, your New Moons, and your appointed Feasts &c. What, were they not God's Sabbaths,
The People which thou (Moses) haste brought out of Egypt: why, pray you, did not God himself bring them out of Egypt? And so in this Chapter, The Sabbaths and the Assemblies, your New Moons, and your appointed Feasts etc. What, were they not God's Sabbaths,
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He that doth an Injury is a Debtor, as well as he that borrows money:) because, in the commission of evil (saith a Father) a man takes his pen (as it were) and writes an Obligation with his own hand against himself before God,
He that does an Injury is a Debtor, as well as he that borrows money:) Because, in the commission of evil (Says a Father) a man Takes his pen (as it were) and writes an Obligation with his own hand against himself before God,
and firmly binds himself to incurse such a penalty; the greatness of which Summe is according to the greatness of the Sin, and the greatnesse of the Sin is according to the greatnesse of the Person so offending.
and firmly binds himself to incurse such a penalty; the greatness of which Sum is according to the greatness of the since, and the greatness of the since is according to the greatness of the Person so offending.
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yet where he hath strawed he will look to gather, and where he hath sown he will expect to reap, and that in some measure, proportionable to his sowings.
yet where he hath strawed he will look to gather, and where he hath sown he will expect to reap, and that in Some measure, proportionable to his sowings.
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and said, Non video quomodo possunt salvari, &c. Those that are in such high places as I now am, I can scarce imagine how they should be saved. O'twill be an heavy thing for one Iudg to arise with the weight of so many Shires, Cities, and Counties upon him,
and said, Non video quomodo possunt salvari, etc. Those that Are in such high places as I now am, I can scarce imagine how they should be saved. O'twill be an heavy thing for one Judge to arise with the weight of so many Shires, Cities, and Counties upon him,
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Therefore when I read in the Gospell of that Servant, that owed his Lord so many thousand Talents, as that must needs be some great Lord, who was able to lend so much,
Therefore when I read in the Gospel of that Servant, that owed his Lord so many thousand Talents, as that must needs be Some great Lord, who was able to lend so much,
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so the other must signifie (me thinks) some great man too, who was able to borrow so much, else sure he had never been so deeply entrusted. No, 'tis not for a mean man to arrive at so honourable a ruine.
so the other must signify (me thinks) Some great man too, who was able to borrow so much, Else sure he had never been so deeply Entrusted. No, it's not for a mean man to arrive At so honourable a ruin.
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or a pair of Shoos, or a burden of Sticks, and so overrun themselves in God's books, with such trifling Mite-trespasses, and Sins of the lesser Shekel. But 'tis the sad Priviledge of great ones, they can take up their condemnation by Talents, and at last utterly break with God for many thousands.
or a pair of Shoes, or a burden of Sticks, and so overrun themselves in God's books, with such trifling Mite-trespasses, and Sins of the lesser Shekel. But it's the sad Privilege of great ones, they can take up their condemnation by Talents, and At last utterly break with God for many thousands.
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Hence it is, that (as one observes) Pharoh and his Chariots are said, to sink like lead into the mighty waters. Tis for your slighter sinners to float up and down upon the surface of that Infernal lake: but for great Transgressors (compar'd to Pharaoh's Chariots,
Hence it is, that (as one observes) Pharaoh and his Chariots Are said, to sink like led into the mighty waters. This for your slighter Sinners to float up and down upon the surface of that Infernal lake: but for great Transgressors (compared to Pharaoh's Chariots,
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3. And as for themselves it behoves Judges and Counsellers to be good; so thirdly in regard of the People, whose following reformation we see here wholly depends upon their Restoring.
3. And as for themselves it behoves Judges and Counsellers to be good; so Thirdly in regard of the People, whose following Reformation we see Here wholly depends upon their Restoring.
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For this Doctrine of Non-resisiance was heretofore an ancient Land-mark, to part betwixt them and true Protestants, who like Isaack, when they see nothing but knives and cords, fire and fagot, yet know no other Language,
For this Doctrine of Non-resisiance was heretofore an ancient Landmark, to part betwixt them and true Protestants, who like Isaac, when they see nothing but knives and cords, fire and faggot, yet know no other Language,
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but, My Father, My Father, and so follow on in peace and quietnesse to the place of slaughter: whereas a fierce Romanist would have snatch'd the Knife out of his Fathers hand, struck him beneath the fifth ribb, flung the fire in his own face,
but, My Father, My Father, and so follow on in peace and quietness to the place of slaughter: whereas a fierce Romanist would have snatched the Knife out of his Father's hand, struck him beneath the fifth rib, flung the fire in his own face,
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Which Resistance, if it be still upheld secretly in hearts of of men, I see not what Stage there is for Passive Obedience to appear upon in this World,
Which Resistance, if it be still upheld secretly in hearts of of men, I see not what Stage there is for Passive obedience to appear upon in this World,
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Thinkest thou, that I cannot now pray to my Father, and be shall presently give me, saith Christ, more then twelve Legions of Angels? Christ, you see here,
Thinkest thou, that I cannot now pray to my Father, and be shall presently give me, Says christ, more then twelve Legions of Angels? christ, you see Here,
though he could, yet will not resist an unlawful Power, (for such was that of the High Priests, as that Learned Man observes) no not so much as by a Prayer, which one would think was the most innocent resistance in the World.
though he could, yet will not resist an unlawful Power, (for such was that of the High Priests, as that Learned Man observes) no not so much as by a Prayer, which one would think was the most innocent resistance in the World.
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But because he doth not suffer like Christ, he cannot suffer like a Christian, and so can justly have but little Comfort, much lesse of Glory in those sufferings.
But Because he does not suffer like christ, he cannot suffer like a Christian, and so can justly have but little Comfort, much less of Glory in those sufferings.
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Secondly, and as they can't be resisted, if they are evill, so they will be imitated by the People, whom therefore it much concerns they should be good.
Secondly, and as they can't be resisted, if they Are evil, so they will be imitated by the People, whom Therefore it much concerns they should be good.
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it desires rather to come in with gay apparrel, and those of the Gold ring, and with them be bidden, Friend, sit here in a good place, rather then like a poor Sneaks, to stand under the footstool.
it Desires rather to come in with gay apparel, and those of the Gold ring, and with them be bidden, Friend, fit Here in a good place, rather then like a poor Sneaks, to stand under the footstool.
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Indeed Sin is a meer Pharisee, and loves the uppermost seats in the Synagogues, and greetings NONLATINALPHABET, that is, in the Courts of Judgment, rather then in the Market place. And if it be so kindly greeted,
Indeed since is a mere Pharisee, and loves the uppermost seats in the Synagogues, and greetings, that is, in the Courts of Judgement, rather then in the Market place. And if it be so kindly greeted,
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Iudges and Magistrates in Scripture are signified by those that sit in the gates. As when Iob was a Iudg, saith he of himself, I went out to the Gate through the City. And such were those that sate in the Gates,
Judges and Magistrates in Scripture Are signified by those that fit in the gates. As when Job was a Judge, Says he of himself, I went out to the Gate through the city. And such were those that sat in the Gates,
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If your common Pillars be but besmear'd with the Infection (I have heard of some Devillish minded men, that so design'd to propagate the Plague ) sure there is a mighty danger of its spreading: and if great ones, such as are or should be Pillars, the common resting places of wearied souls, where every one comes to lean and repose himself:
If your Common Pillars be but besmeared with the Infection (I have herd of Some Devilish minded men, that so designed to propagate the Plague) sure there is a mighty danger of its spreading: and if great ones, such as Are or should be Pillars, the Common resting places of wearied Souls, where every one comes to lean and repose himself:
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The word which is here set to signifie Lawyers and Counsellors in the Hebrew, signifies also Foundations. Now if the Foundations be not only destroyed in themselves,
The word which is Here Set to signify Lawyers and Counsellors in the Hebrew, signifies also Foundations. Now if the Foundations be not only destroyed in themselves,
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or, 'tis in one Translation, Metropolis Iustitiae, Mater fidelis Zion, that is, Ierusalem and Zion, the State hoth Ecclesiastical and Civil, Chruch and Kingdome, both shall be the better for them.
or, it's in one translation, Metropolis Iustitiae, Mater Fidelis Zion, that is, Ierusalem and Zion, the State hoth Ecclesiastical and Civil, Church and Kingdom, both shall be the better for them.
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certainly, if you that are in heighth and power, would but make use of that advantage-ground which God hath given you, 'twere impossible the Charriot wheels of Reforming (after this Restoring) should drive so heavily, and that this Afterward in the Text, should be so long a coming.
Certainly, if you that Are in height and power, would but make use of that advantage-ground which God hath given you, 'twere impossible the Chariot wheels of Reforming (After this Restoring) should drive so heavily, and that this Afterwards in the Text, should be so long a coming.
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We have a great while talkt our selves out of breath about this generall Amendment: if indeed we have any mind to it, these very words before us, point out that which must be the way, and none other:
We have a great while talked our selves out of breath about this general Amendment: if indeed we have any mind to it, these very words before us, point out that which must be the Way, and none other:
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for alas, the gleanings of your Ephraim is more considerable this way, then the whole Vintage of our Abiezer; therefore) I say again, had we to those helps in Government, which the Textmentions,
for alas, the gleanings of your Ephraim is more considerable this Way, then the Whole Vintage of our Abiezer; Therefore) I say again, had we to those helps in Government, which the Textmentions,
an additional assistance from a Religious Gentry, doubtlesse Sin in a short time would grow into such disgrace, that it would be an absurd uncivill thing for a man to be Ineligious.
an additional assistance from a Religious Gentry, doubtless since in a short time would grow into such disgrace, that it would be an absurd Uncivil thing for a man to be Ineligious.
As they are Mountains, so were they but spicy ones, O how would Christ (and his Kindome) come running like a Roe upon those mountaines of Spices? But if these mountains of Spices should prove mountains of Gilboah, whereon no drops of heavenly dew descendeth, or mountains of Golgotha, Where in stead of beholding Christ running like a Roe, we may see and hearhim crucisyed like a common Slave all the day long:
As they Are Mountains, so were they but spicy ones, Oh how would christ (and his Kingdom) come running like a Roe upon those Mountains of Spices? But if these Mountains of Spices should prove Mountains of gilboa, whereon no drops of heavenly due Descendeth, or Mountains of Golgotha, Where in stead of beholding christ running like a Roe, we may see and hearhim crucisyed like a Common Slave all the day long:
Great men were allow'd to derive their Pedegree from the Gods, ut ad magna impellantur, that their Actions might rise as high, and be as divinely noble,
Great men were allowed to derive their Pedigree from the God's, ut ad Magna impellantur, that their Actions might rise as high, and be as divinely noble,
and impiety, when those that are brought up in Scarlet imbrace Dunghils, and their Sins as deep in grain as their Garments, O what shall we do in the end thereof?
and impiety, when those that Are brought up in Scarlet embrace Dunghills, and their Sins as deep in grain as their Garments, Oh what shall we do in the end thereof?
To which purpose, I'le here relate to you, what I have from Origen, who reports concerning the young Lion, that when at first he is brought into the world, he lies stillfor many dayes,
To which purpose, I'll Here relate to you, what I have from Origen, who reports Concerning the young lion, that when At First he is brought into the world, he lies stillfor many days,
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at last in comes the old Lyon, who beholding his beloved young still lying in the same death-like posture, what with griefe and rage falls a roaring, wherewith the Den shakes again,
At last in comes the old lion, who beholding his Beloved young still lying in the same deathlike posture, what with grief and rage falls a roaring, wherewith the Den shakes again,
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Our Land is the Lioness; after a long time of pain and travell (when the Thunder of the late Wars produced nothing but Gourds and Mushromes ) at last there's a young Lyon brought into the world;
Our Land is the Lioness; After a long time of pain and travel (when the Thunder of the late Wars produced nothing but Gourds and Mushrooms) At last there's a young lion brought into the world;
Men of noble Birth and Extractions, Persons of generous Designes and Inclinations, and what loyall Subject, yea what good Christian is not truly joyfull at the sight hereof? But alas,
Men of noble Birth and Extractions, Persons of generous Designs and Inclinations, and what loyal Subject, yea what good Christian is not truly joyful At the sighed hereof? But alas,
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and beholding so sad and unpleasing a spectacle, he will fall a roaring, and our Dens of Security will fall a trembling; then sure those that now seem divided between Sleep & Death, will hear that voyce of God, and live.
and beholding so sad and unpleasing a spectacle, he will fallen a roaring, and our Dens of Security will fallen a trembling; then sure those that now seem divided between Sleep & Death, will hear that voice of God, and live.
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When once the due Fear of that our God, the true Love and Honour to this our King, the tender regard and pitty toward this our Native Country, together with a just care of our own common Concernes and Safety, shall make us think it high time to stir and look about us in obedience to that Jogg, which St. Paul hath given us, Awake to Righteousnesse, and sin not.
When once the due fear of that our God, the true Love and Honour to this our King, the tender regard and pity towards this our Native Country, together with a just care of our own Common Concerns and Safety, shall make us think it high time to stir and look about us in Obedience to that Jog, which Saint Paul hath given us, Awake to Righteousness, and sin not.
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Since good Governours, Judges, and Counsellors &c. are here given of God as meet Instruments to make a good People, Then sure those People must needs beexceeding bad, whom such good Government and Governours,
Since good Governors, Judges, and Counsellors etc. Are Here given of God as meet Instruments to make a good People, Then sure those People must needs beexceeding bad, whom such good Government and Governors,
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and since also that in Scripture, Evill and Unthankfull, are Synonymous, and that Mis-thankfulnesse (may I be allowed so to speak) is a kind of Vnthankfulnesse, what I have to say upon this last point, I'le share betwixt those two sorts of Persons, the Unthankfull, and the Mis-thankfull. I mean such, who though they have some kind of Thankfulnesse within them,
and since also that in Scripture, Evil and Unthankful, Are Synonymous, and that Mis-thankfulnesse (may I be allowed so to speak) is a kind of Unthankfulness, what I have to say upon this last point, I'll share betwixt those two sorts of Persons, the Unthankful, and the mis-thankful. I mean such, who though they have Some kind of Thankfulness within them,
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First to the Vnthankfull: who, albeit that Government be a mercy of God's own promising and performing ( I will restore to the Iews, he bath restor'd to us ) though it be like that Vessel let down from heaven to earth (as was shewn in in the first Generall, that Government is from God ) and this Vessel also (as that was) full of all Variety and Satisfaction, yet many like S Peter will not with thanksgiving partake of any of those Blessings therein laid before us;
First to the Unthankful: who, albeit that Government be a mercy of God's own promising and performing (I will restore to the Iews, he bath restored to us) though it be like that Vessel let down from heaven to earth (as was shown in in the First General, that Government is from God) and this Vessel also (as that was) full of all Variety and Satisfaction, yet many like S Peter will not with thanksgiving partake of any of those Blessings therein laid before us;
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For if (as some misled Scruplers will say) they are Damn'd if they Eat, sure they are Starv'd if they do not eat, and heartily joyn in those common causes we all have of Rejoycing. Yet for all this, Now the satted Calf is killed (I mean, Rebellion is slain) and there be now (as then there were) some more then ordinary shews of Ioy, the Elder Brother will not come in, though never so much wooed and intreated by all the Importunities of a most tender Father, whose meer Rogamus with good natures should be the strongest Mandamus. And all because he seems to shew too much kindness (as they think) to this lost child, the Government now established, which was lost, and is found;
For if (as Some misled Scruplers will say) they Are Damned if they Eat, sure they Are Starved if they do not eat, and heartily join in those Common Causes we all have of Rejoicing. Yet for all this, Now the satted Calf is killed (I mean, Rebellion is slave) and there be now (as then there were) Some more then ordinary shows of Joy, the Elder Brother will not come in, though never so much wooed and entreated by all the Importunities of a most tender Father, whose mere Rogamus with good nature's should be the Strongest Mandamus. And all Because he seems to show too much kindness (as they think) to this lost child, the Government now established, which was lost, and is found;
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. Besides, The Gold ring, and the best Robe: the new Shoos (they conceive) at first tread awry toward Superstition. As for that, I could heartily wish that Learned men were fully agreed aabout the Length, Breadth,
. Beside, The Gold ring, and the best Robe: the new Shoes (they conceive) At First tread awry towards Superstition. As for that, I could heartily wish that Learned men were Fully agreed about the Length, Breadth,
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and other Dimensions, of that which indeed is Superstition, & then I am verily perswaded, those who do cry out of it in others, would find it mostly amongst themselves. But I can't stay now to Define or Dispute, only I'le tell you my fears; since so many of God's houses have of late been turn'd into Stables, this Age I fear may have enough to doe to farme the Churches.
and other Dimensions, of that which indeed is Superstition, & then I am verily persuaded, those who do cry out of it in Others, would find it mostly among themselves. But I can't stay now to Define or Dispute, only I'll tell you my fears; since so many of God's houses have of late been turned into Stables, this Age I Fear may have enough to do to farm the Churches.
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Which work since our Royal Hercules hath begun, (the God of Heaven grant he may live to finish, then no doubt but he will do as Moses there, neither turn to the right hand,
Which work since our Royal Hercules hath begun, (the God of Heaven grant he may live to finish, then no doubt but he will do as Moses there, neither turn to the right hand,
Hercules, his Sacred Majesty hath begun this cleansing work, let not any say, the Place smels of holy water, because it doth not scent so rank of Horse-dung; nor let any give out, that Popish Altars are going up,
Hercules, his Sacred Majesty hath begun this cleansing work, let not any say, the Place smells of holy water, Because it does not scent so rank of Horse-dung; nor let any give out, that Popish Altars Are going up,
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Though we have been newly drawn up out of the Dungeon (as Ieremiah was) with rags and clouts (in the account of the Enemy the most unlikely means;) nor is it so long since our shoulder have been eas'd of our burdens, but that the marks of the Iron-furnace are still upon us.
Though we have been newly drawn up out of the Dungeon (as Jeremiah was) with rags and clouts (in the account of the Enemy the most unlikely means;) nor is it so long since our shoulder have been eased of our burdens, but that the marks of the Iron furnace Are still upon us.
And yet how many are there, whose Fingers itch to be making Brick and Morter again, (though temper'd with the blood of Christians, ) only to build houses for a company of Egyptian Lords to dwell in
And yet how many Are there, whose Fingers itch to be making Brick and Mortar again, (though tempered with the blood of Christians,) only to built houses for a company of Egyptian lords to dwell in
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Have ye not read what David did when he was thirsty? He longed indeed for some of the water of Bethlehem, but yet when he perceiv'd it look'd like Blood, he is content to loose his longing, and will not so much as once tast of it;
Have you not read what David did when he was thirsty? He longed indeed for Some of the water of Bethlehem, but yet when he perceived it looked like Blood, he is content to lose his longing, and will not so much as once taste of it;
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For my part I am not yet covinc'd, best water in Bethlehem (I mean, the pretended clearest Reformation, that would make us never so clean ) is sit to be bought with the blood of one man, much lesse should we offer to purchase a little (we know not what) Puddle by the bloud of thousands.
For my part I am not yet covinced, best water in Bethlehem (I mean, the pretended Clearest Reformation, that would make us never so clean) is fit to be bought with the blood of one man, much less should we offer to purchase a little (we know not what) Puddle by the blood of thousands.
is it nothing, that God should please so unexpectedly to send us another Elias to restore all things? and He not by might, nor by power, but meerly by his long wrapt-up Mantle (Prudence and Reservednesse) to smite our angry Iordan, so that the Waters thereof dividing hither and thither, he and his Army marcht through on dry ground, without dipping their foot in one drop of bloud. And when for a time we were all quietly inclos'd ( clean and unclean ) in one Ark of Government, such as it was, not made of Gopher wood, but Bull-rushes (the best that then could be gotten) where one might behold our infant Kingdome,
is it nothing, that God should please so unexpectedly to send us Another Elias to restore all things? and He not by might, nor by power, but merely by his long wrapt-up Mantle (Prudence and Reservedness) to smite our angry Iordan, so that the Waters thereof dividing hither and thither, he and his Army marched through on dry ground, without dipping their foot in one drop of blood. And when for a time we were all quietly enclosed (clean and unclean) in one Ark of Government, such as it was, not made of Gopher wood, but Bulrushes (the best that then could be got) where one might behold our infant Kingdom,
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Yea, one thing more, when either by Acts of open Hostility, or close Neutrality, the most among us had forfeited his Majesties protection, and so made a sad Shipwrack of life and livelihood all at once.
Yea, one thing more, when either by Acts of open Hostility, or close Neutrality, the most among us had forfeited his Majesties protection, and so made a sad Shipwreck of life and livelihood all At once.
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What, was his Majesties gracious Pardon, the Act of Oblivion nothing? whereby after so universall a shipwrack, some on boards and planks (like those with St. Paul) others on broken pieces of the Ship, almost all escaped to land, by the mercifull support of those Lethaean Waters.
What, was his Majesties gracious Pardon, the Act of Oblivion nothing? whereby After so universal a shipwreck, Some on boards and planks (like those with Saint Paul) Others on broken Pieces of the Ship, almost all escaped to land, by the merciful support of those Lethaean Waters.
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If so, then as we par - take with them in their Sins, let's beware we share not with them in their Sufferings, and so the Lord send Serpents amongst us, even as he did amongst them. A sly and subtile generation, that are wise as Serpents, but innocent as Eagles or Vultures, and long to be dividing the Prey upon the Carcases of the two grand Combatants.
If so, then as we par - take with them in their Sins, let's beware we share not with them in their Sufferings, and so the Lord send Serpents among us, even as he did among them. A sly and subtle generation, that Are wise as Serpents, but innocent as Eagles or Vultures, and long to be dividing the Prey upon the Carcases of the two grand Combatants.
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Secondly and lastly, to the Mis-thankfull (as I may so call them,) who erre and miscarry much in those wrong and improper expressions of that Thankfulness, which else they seem to have;
Secondly and lastly, to the mis-thankful (as I may so call them,) who err and miscarry much in those wrong and improper expressions of that Thankfulness, which Else they seem to have;
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as Drinking, Swearing, Swaggering, abusing themselves, and insulting over others, and such other sad expression in this kind, which too frequently we meet withall.
as Drinking, Swearing, Swaggering, abusing themselves, and insulting over Others, and such other sad expression in this kind, which too frequently we meet withal.
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God indeed hath restored, and here it is, Afterward thou shalt be called, Civitas Justi, (as one Translation hath it) the City of the Righteous one, that is, Christ's City:
God indeed hath restored, and Here it is, Afterwards thou shalt be called, Civitas Justi, (as one translation hath it) the city of the Righteous one, that is, Christ's city:
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Is this the end of all God's purging, purifying, and refining here spoken of, only to produce a Ʋessel of Dishonour? Have we been so long stripe of our Iewels and Ornaments, (the Majesty and Glory of our Kingdome,
Is this the end of all God's purging, purifying, and refining Here spoken of, only to produce a Ʋessel of Dishonour? Have we been so long stripe of our Jewels and Ornament, (the Majesty and Glory of our Kingdom,
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Had it not been better for some, that the Iebusite and Canaanite had still Stuck like Thorns in their sides (would that have kept them upright) rather then the Beasts of the Field should thus prevail against us,
Had it not been better for Some, that the Iebusite and Canaanite had still Stuck like Thorns in their sides (would that have kept them upright) rather then the Beasts of the Field should thus prevail against us,
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and all manner of Brutality and Sottishnesse over run us? What do some say, Are these the good Subjects of his Majesty? Are these the true Sons of the Church? those especially whose Garments should proclaime their gravity and purity? — As with a sword in my bones, the enemy reproacheth me daily, saying not, where is their God, but where are his Servants? We may say in this case,
and all manner of Brutality and Sottishness over run us? What do Some say, are these the good Subject's of his Majesty? are these the true Sons of the Church? those especially whose Garments should proclaim their gravity and purity? — As with a sword in my bones, the enemy Reproacheth me daily, saying not, where is their God, but where Are his Servants? We may say in this case,
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as St. Paul doth in another (not much unlike it,) If unbelievers (or Mis. believers) come in amongst such, — will they not say they are all madd? When David did but act a madd man's part, what saith Achish? Have I any need of madmen? But sure tis now beyond Acting; when even the Asse leaves her old Hebrew prose, and now of late turnes English Poet, to reprove the madnesse of such Prophets.
as Saint Paul does in Another (not much unlike it,) If unbelievers (or Mis. believers) come in among such, — will they not say they Are all mad? When David did but act a mad Man's part, what Says Achish? Have I any need of madmen? But sure this now beyond Acting; when even the Ass leaves her old Hebrew prose, and now of late turns English Poet, to reprove the madness of such prophets.
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but we can say, he hath Restored, and our eyes may behold our own Iudges as at the first, and our own Counsellers as in the beginning, but above all our own King; whose exemplary goodnesse and temperance, justice & prudence is such, that however some Hereticks have falsely affirmed, we sinn'd at first,
but we can say, he hath Restored, and our eyes may behold our own Judges as At the First, and our own Counsellers as in the beginning, but above all our own King; whose exemplary Goodness and temperance, Justice & prudence is such, that however Some Heretics have falsely affirmed, we sinned At First,
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yet certainly now, we may at last be reform'd, meerly by lmitation; unlesse the People that pretend to love him most, shall imitate his Goodnesse the least of any.
yet Certainly now, we may At last be reformed, merely by lmitation; unless the People that pretend to love him most, shall imitate his goodness the least of any.
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But to conclude, remember this, that Resorming is the only end of Restoring: God hath done the one, it rests upon you and me, all yours and all ours, really to endeavour the happy attainment of other;
But to conclude, Remember this, that Resorming is the only end of Restoring: God hath done the one, it rests upon you and me, all yours and all ours, really to endeavour the happy attainment of other;
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and we, not being hearers only of what God hath done for us, but Doers of what we should performe back again to him, shall most assuredly be blessed in our deed.
and we, not being hearers only of what God hath done for us, but Doers of what we should perform back again to him, shall most assuredly be blessed in our deed.
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THE words came at first from him, who was the designed Governour of the Jews, and may not be impertinently discours'd upon before an elected Magistrate among Christians. Moses their Ruler elect (as yours is now) spake them,
THE words Come At First from him, who was the designed Governor of the jews, and may not be impertinently discoursed upon before an elected Magistrate among Christians. Moses their Ruler elect (as yours is now) spoke them,
The whole Chapter contains St. Stephens Apology for himself, against a lewish Calumny, whereby they charged him with blasphemy against Moses; who chooses to defend himself chiefly out of Moses; producing Moses all along speaking for him, who, they falsly said, had spoken against Moses.
The Whole Chapter contains Saint Stephen's Apology for himself, against a lewish Calumny, whereby they charged him with blasphemy against Moses; who chooses to defend himself chiefly out of Moses; producing Moses all along speaking for him, who, they falsely said, had spoken against Moses.
Now is that Scripture here fulfilled in our Eares, where we have Moses accusing the Jews, as fast as they do St. Stephen: he saying little for himself, being not so tender of preserving his own life, (no notice taken of that ) as of saving their Souls, only we have Moses, almost in every verse, accusing his Accusers and considering the bloody design they were now upon, to take away the life of a just person,
Now is that Scripture Here fulfilled in our Ears, where we have Moses accusing the jews, as fast as they do Saint Stephen: he saying little for himself, being not so tender of preserving his own life, (no notice taken of that) as of Saving their Souls, only we have Moses, almost in every verse, accusing his Accusers and considering the bloody Design they were now upon, to take away the life of a just person,
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The Text (as'tis now before us) is part of a dying man's speech, containing some small drops (as it were) of that full (few in Scripture so full) and divine showre of words, which by and by was to be answered with a strome Stones. Which harsh reply sufficiently proves, that if the Speaker have a sharp tongue, the Hearers have a hard band; and though tis said, he cut them at the heart, he shall feel for all that, they can sooner bruise his Bones, then he can break their Hearts.
The Text (as'tis now before us) is part of a dying Man's speech, containing Some small drops (as it were) of that full (few in Scripture so full) and divine shower of words, which by and by was to be answered with a strome Stones. Which harsh reply sufficiently Proves, that if the Speaker have a sharp tongue, the Hearers have a hard band; and though this said, he Cut them At the heart, he shall feel for all that, they can sooner bruise his Bones, then he can break their Hearts.
And 'twere well, if all that seem now adaies to covet his Name, (the name of Martyr, ) would be carefull to copy out his Example; and when they go, be sure to leave the World such legacies of Love and Peace, as he did, to whoom though the Peoples ears were stopped, yet the Heavens were .
And 'twere well, if all that seem now adais to covet his Name, (the name of Martyr,) would be careful to copy out his Exampl; and when they go, be sure to leave the World such legacies of Love and Peace, as he did, to whoom though the Peoples ears were stopped, yet the Heavens were.
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if it have any rellish of, or tendency unto that NONLATINALPHABET, Government Ecclesiasticall. For no sooner had the Apostles ordain'd Deacons in the Church, (an Office derived from,
if it have any relish of, or tendency unto that, Government Ecclesiastical. For no sooner had the Apostles ordained Deacons in the Church, (an Office derived from,
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as tis in the Iewish Proverb, Blessed is he that is dusty with the dust of the Temple, that is, ever labouring in the concernments of God's service, which was the work of these Deacons ) I say, no sooner had the Apostles made so good an Establishment in the Church,
as this in the Jewish Proverb, Blessed is he that is dusty with the dust of the Temple, that is, ever labouring in the concernments of God's service, which was the work of these Deacons) I say, no sooner had the Apostles made so good an Establishment in the Church,
stirring up malitious Engines (those of the Libertines ) who by false Accusations should cut off St. Stephen the chief workman, thereby to weaken the hands of the rest. That is the First.
stirring up malicious Engines (those of the Libertines) who by false Accusations should Cut off Saint Stephen the chief workman, thereby to weaken the hands of the rest. That is the First.
2. For the Second generall Observation, 'tis this, though here we have the words from St. Luke, he from St. Stephen, he from Moses (as we see Exodus is quoted in the Marg:
2. For the Second general Observation, it's this, though Here we have the words from Saint Lycia, he from Saint Stephen, he from Moses (as we see Exodus is quoted in the Marg:
of the Text) yet notwithstanding we have the words here in the Acts, I suppose we shall hardly meet with them in Exodus. Now St. Luke being full of the Holy Ghost,
of the Text) yet notwithstanding we have the words Here in the Acts, I suppose we shall hardly meet with them in Exodus. Now Saint Luke being full of the Holy Ghost,
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when he wrot them, and St. Stephen also, when he spake them, 'twere a kind of Blasphemy to imagine, they should both bely Moses. Therefore we may conclude, that Moses being the humblest, as well as the meekest man on the Earth, did not himself record all that he said, or did, in that matter of Peace-making betwixt the two Brethren, but might leave somewhat (then not recorded) to be brought down by constant Tradition, or some such like way:
when he wrote them, and Saint Stephen also, when he spoke them, 'twere a kind of Blasphemy to imagine, they should both belly Moses. Therefore we may conclude, that Moses being the Humblest, as well as the Meekest man on the Earth, did not himself record all that he said, or did, in that matter of Peacemaking betwixt the two Brothers, but might leave somewhat (then not recorded) to be brought down by constant Tradition, or Some such like Way:
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All Tradition should not presently be flung away, because some hath been foysted in, that (perhaps) may be frivolous. What if others preserve only Shels and Froth should we therefore hurle away those Pearls, which the bottom of this Sea affords us? 'Twere very great folly in us to reject good O are, because others digge and find nothing but Dirt. This is certain, good Gold and Silver may be kept in the same Box, where some put nothing but Counters, or Brassefarthings.
All Tradition should not presently be flung away, Because Some hath been foisted in, that (perhaps) may be frivolous. What if Others preserve only Shells and Froth should we Therefore hurl away those Pearls, which the bottom of this Sea affords us? 'Twere very great folly in us to reject good Oh Are, Because Others dig and find nothing but Dirt. This is certain, good Gold and Silver may be kept in the same Box, where Some put nothing but Counters, or Brassefarthings.
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1. That every good Christian (those especially that are publickly commission'd, as Moses was) should with all diligence labour to make up the breathes betwixt Brethren. This is warranted from Moses Example here, (which we all should imitate ) who,
1. That every good Christian (those especially that Are publicly commissioned, as Moses was) should with all diligence labour to make up the breathes betwixt Brothers. This is warranted from Moses Exampl Here, (which we all should imitate) who,
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2. This endeavour of Peace-making must be mannag'd with abundance of Meeknesse, Prudence, and Tenderness, even towards him that doth the wrong; to both indifferently:
2. This endeavour of Peacemaking must be managed with abundance of Meekness, Prudence, and Tenderness, even towards him that does the wrong; to both indifferently:
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For here though Moses was fain to fly, and leave the two Combatants in the midst of their Quarrell, yet saith the Text, NONLATINALPHABET, he did constrain them to Peace, though (alas) he could not do it.
For Here though Moses was fain to fly, and leave the two Combatants in the midst of their Quarrel, yet Says the Text,, he did constrain them to Peace, though (alas) he could not do it.
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These four Observables, the Peace-maker here affords us, and the Peace-breaker just so many more. 1. That Brethren may be at mutuall strife and contention;
These four Observables, the Peacemaker Here affords us, and the Peacebreaker just so many more. 1. That Brothers may be At mutual strife and contention;
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yea farther, they may actually injure one another, (as NONLATINALPHABET here, and NONLATINALPHABET in the Septuagint, together with NONLATINALPHABET, amount to so much at least) and yet continue Brethren for all that:
yea farther, they may actually injure one Another, (as Here, and in the septuagint, together with, amount to so much At least) and yet continue Brothers for all that:
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2. In the heat of Contention men are apt to slight and forget their nearest relations. As the eyes of these Brethren were blood shotten, they could not discern Moses to be their King; so had they quite forgotten themselves to be Brethren; else Moses needed not have been their Remembrancer here: Sirs &c. 3. When Brethren strive, the wrong most commonly is reciprocall, at least, 'tis hard judging which is the wrong-doer, and which the wrong-sufferer; so that we must divide the wrongdoing betwixt them, NONLATINALPHABET, why do ye &c. i. e.
2. In the heat of Contention men Are apt to slight and forget their nearest relations. As the eyes of these Brothers were blood shotten, they could not discern Moses to be their King; so had they quite forgotten themselves to be Brothers; Else Moses needed not have been their Remembrancer Here: Sirs etc. 3. When Brothers strive, the wrong most commonly is reciprocal, At least, it's hard judging which is the wrongdoer, and which the wrong-sufferer; so that we must divide the wrongdoing betwixt them,, why do you etc. i. e.
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And should the same Question be put to many of our causelesse Quarrellers, I suppose it might meet with the same, that is, no answer; unlesse it be one,
And should the same Question be put to many of our causeless Quarrellers, I suppose it might meet with the same, that is, no answer; unless it be one,
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as full of Impertinency, as Blood, like this, Who made thee a Ruler over us? wilt thou kill &c. Each of these might challenge some particular regard from the words now in hand,
as full of Impertinency, as Blood, like this, Who made thee a Ruler over us? wilt thou kill etc. Each of these might challenge Some particular regard from the words now in hand,
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and in respect also of their abundant usefulnesse in the application, they may be compared to those even shorn Sheep in the Canticles, — every one of them will bear Twins,
and in respect also of their abundant usefulness in the application, they may be compared to those even shorn Sheep in the Canticles, — every one of them will bear Twins,
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And if by your Patience (to make proof of their Fruitfulness ) they should be allow'd to bring forth their thousands, and ten thousands, (all that various sort of Matter, which were hence derivable) though the Oxen were so strong to labour:
And if by your Patience (to make proof of their Fruitfulness) they should be allowed to bring forth their thousands, and ten thousands, (all that various sort of Matter, which were hence derivable) though the Oxen were so strong to labour:
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& here present unto you this one little Lamb, which (like that of the Poor mans ) I would have every one of you buy and nourish, that it may grow up with you and your Children; let it eat of your Meat, and drink of your Cup, and lay it up in your bosome, I mean this one mild, profitable, peaceable, and every way Lamb-like Assertion, viz.
& Here present unto you this one little Lamb, which (like that of the Poor men) I would have every one of you buy and nourish, that it may grow up with you and your Children; let it eat of your Meat, and drink of your Cup, and lay it up in your bosom, I mean this one mild, profitable, peaceable, and every Way Lamblike Assertion, viz.
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The very remembrance of our Spirituall and Naturall Nearnesses, and Relations, should be srongly preventive, or expulsive of that Rancor, which is too apt to rest in the bosome of Christians one toward another. In speaking whereof
The very remembrance of our Spiritual and Natural Nearnesses, and Relations, should be srongly preventive, or expulsive of that Rancour, which is too apt to rest in the bosom of Christians one towards Another. In speaking whereof
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and he that was skill'd in all learning of the Aegyptians, be here made to speak proper English, then sure Moses was none of our modern Quakers. But we leave them to God's mercy, without which,
and he that was skilled in all learning of the egyptians, be Here made to speak proper English, then sure Moses was none of our modern Quakers. But we leave them to God's mercy, without which,
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like the Turkish Enthusiast, they run round and round, till they swell, and at last fall down and deliver Oracles; and so let them, only so they do it in that fallen posture.
like the Turkish Enthusiast, they run round and round, till they swell, and At last fallen down and deliver Oracles; and so let them, only so they do it in that fallen posture.
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But yet the wisdome of Rulers must (as one said wittily and shrevvdly) take heed in time, left at length these Thou's and Thee's quite destroy all Mine and Thine.
But yet the Wisdom of Rulers must (as one said wittily and shrevvdly) take heed in time, left At length these Thou's and Thee's quite destroy all Mine and Thine.
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To return; (as I began to shew) First, what's meant by Brethren, (for some I told you before might forget it,) together with its chief Cōprehensivenesse,
To return; (as I began to show) First, what's meant by Brothers, (for Some I told you before might forget it,) together with its chief Comprehensiveness,
And here we might speak of Brethren by nature, nation, religion, kindred, and affection; all which (except the last of all, which indeed is all in all ) all I say,
And Here we might speak of Brothers by nature, Nation, Religion, kindred, and affection; all which (except the last of all, which indeed is all in all) all I say,
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And one would think too, that the first should of it self be able to reach and command the last; and the nearnesse of our Natures fill up those Chasms, and Gulfs of Distance in our Affections. Sure St Paul thought it should do so,
And one would think too, that the First should of it self be able to reach and command the last; and the nearness of our Nature's fill up those Chasms, and Gulfs of Distance in our Affections. Sure Saint Paul Thought it should do so,
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All Mankind is (as it vvere) Gods Oar; but Christians, saith an ancient Writer, are NONLATINALPHABET, God's proper lavvfull money: and vvould vve but rubb off that Rust, (vvhich by an inveterate Rancor, and mutuall Malice ) hath formerly been brought over it, vve might soon see whose Image and Superscription lies underneath it;
All Mankind is (as it were) God's Oar; but Christians, Says an ancient Writer, Are, God's proper lawful money: and would we but rub off that Rust, (which by an inveterate Rancour, and mutual Malice) hath formerly been brought over it, we might soon see whose Image and Superscription lies underneath it;
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2. Secondly we might bring Reason, why this Word should be such an over coming Quirites, so potent a Charme amongst Christians, as to allay, and rebuke the most violent Storms and Tempests, saying unto them, Peace, be still. What manner of thing this is, that even the Winds and Seas, (the boisterous and unruly Passions of men) should obey it, and why?
2. Secondly we might bring Reason, why this Word should be such an over coming Quirites, so potent a Charm among Christians, as to allay, and rebuke the most violent Storms and Tempests, saying unto them, Peace, be still. What manner of thing this is, that even the Winds and Seas, (the boisterous and unruly Passion of men) should obey it, and why?
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3. Thirdly, whence it is, that amongst professed Christians, and those (to see to) none of the lowest forme neither, there are so many deaf Adders, that refuse to hear the voice of this charmer, but like St Stephen 's Enemies, stop their ears, (and withall) widen their mouths, and hurle about those Stones, even harsh unchristian language one of another, I say, whence is it, that such deaf Adders should be so loth to part with their poyson, or give way to have that venemous Tooth pull'd out, whereby they bite and devour one another,
3. Thirdly, whence it is, that among professed Christians, and those (to see to) none of the lowest Form neither, there Are so many deaf Adders, that refuse to hear the voice of this charmer, but like Saint Stephen is Enemies, stop their ears, (and withal) widen their mouths, and hurl about those Stones, even harsh unchristian language one of Another, I say, whence is it, that such deaf Adders should be so loath to part with their poison, or give Way to have that venomous Tooth pulled out, whereby they bite and devour one Another,
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By which means it comes to passe (as St Austin observes) that Dragons and Lions, Bears and wild Boars, maintain no such deadly seuds, and destructive hostilities, as Men do.
By which means it comes to pass (as Saint Austin observes) that Dragons and Lions, Bears and wild Boars, maintain no such deadly seuds, and destructive hostilities, as Men do.
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But there is one thing more, which being produced, may supersede all those other Reasons of this continued aversenesse. The strongest Reason is, there can be no Reason for it.
But there is one thing more, which being produced, may supersede all those other Reasons of this continued averseness. The Strongest Reason is, there can be no Reason for it.
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This why in the Text, being without any wherefore; so that we need not further enquire, what should be the causes of its Continuance, whereof there can be assign'd no Reason; or else such only as is a Contradiction, that is, the Vnreasonablenesse, which is to say, the Unmanliness of Men.
This why in the Text, being without any Wherefore; so that we need not further inquire, what should be the Causes of its Continuance, whereof there can be assigned no Reason; or Else such only as is a Contradiction, that is, the Unreasonableness, which is to say, the Unmanliness of Men.
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1. For this end we find the Scripture very frequently making use of this Compellation, in order to purposes of Peace-making, and gaining, or confirming of Affection.
1. For this end we find the Scripture very frequently making use of this Compellation, in order to Purposes of Peacemaking, and gaining, or confirming of Affection.
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when at once he won three thousand souls. And St Paul (when he was pleading for his life, and it behov'd him to speak persuasively ) begins with, Men and Brethren: in both instances, the very fame words in the Greek, as here.
when At once he wone three thousand Souls. And Saint Paul (when he was pleading for his life, and it behooved him to speak persuasively) begins with, Men and Brothers: in both instances, the very fame words in the Greek, as Here.
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And not to load you with heaps upon heaps of more Quotations to the same purpose, let this suffice to say, That as in all holy Rhetoricall insinuations we met with this Word, Brethren, as a chief Ingredient,
And not to load you with heaps upon heaps of more Quotations to the same purpose, let this suffice to say, That as in all holy Rhetorical insinuations we met with this Word, Brothers, as a chief Ingredient,
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so most commonly (as in the two Instances aforesaid) is it placed in the Re•er•e, according to the Rules in Oratory, whose strongest Forces usually appear last, and bring up the Rear, as there we see Brethren doth in both those places.
so most commonly (as in the two Instances aforesaid) is it placed in the Re•er•e, according to the Rules in Oratory, whose Strongest Forces usually appear last, and bring up the Rear, as there we see Brothers does in both those places.
2. A Second Proof may be thus When Christ was about to teach all the Christian World a Form of Prayer, and therein chiefly to insinuate that love and Kindnesse that should be among Christians, he was pleased (after the delivery of the said Form) to turn back again, repeat and explain that one Petition, concerning mutuall forgivenesse amongst men,
2. A Second Proof may be thus When christ was about to teach all the Christian World a From of Prayer, and therein chiefly to insinuate that love and Kindness that should be among Christians, he was pleased (After the delivery of the said From) to turn back again, repeat and explain that one Petition, Concerning mutual forgiveness among men,
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and none other, For if ye forgive not men their trespasses &c. I say, when Christ was upon prescribing such a Form, which might not only comprize all our Wants; but unite all our Hearts too, he finds no fitter an Introduction thereunto,
and none other, For if you forgive not men their Trespasses etc. I say, when christ was upon prescribing such a From, which might not only comprise all our Wants; but unite all our Hearts too, he finds no fitter an Introduction thereunto,
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then Our Father; whereby 'tis necessarily imply'd, that those who call him Father, should also call, or at least account themselves as Brethren, which is intimated by Christ elsewhere;
then Our Father; whereby it's necessarily implied, that those who call him Father, should also call, or At least account themselves as Brothers, which is intimated by christ elsewhere;
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O how dare any sleight or slacken the blessed Bands of that Name, which Christ's own lips (as it were) have fastned upon us with so many sacred Knots. Be that spoken to Despisers. And on the contrary,
O how Dare any sleight or slacken the blessed Bans of that Name, which Christ's own lips (as it were) have fastened upon us with so many sacred Knots. Be that spoken to Despisers. And on the contrary,
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why should some others so much contract and overstreighten that Relation, as to make Brethren only a peculiar Band to such a small Fardle of Mankind? when, to my thinking, Christ meant it rather for an universall Girdle, that should go round and encompasse all Christians. That's for Engrossers.
why should Some Others so much contract and overstreighten that Relation, as to make Brothers only a peculiar Band to such a small Firkin of Mankind? when, to my thinking, christ meant it rather for an universal Girdle, that should go round and encompass all Christians. That's for Engrossers.
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Thus St Paul in that his persuasive Epistle to Philemon, concerning Onesimus, speaking of a common Brotherhood wherein he related toward himself, faith NONLATINALPHABET How much rather to thee, Philemon, both in the flesh, and in the Lord.
Thus Saint Paul in that his persuasive Epistle to Philemon, Concerning Onesimus, speaking of a Common Brotherhood wherein he related towards himself, faith How much rather to thee, Philemon, both in the Flesh, and in the Lord.
The which two respects, when they are twisted together, like two Streames, one running into the other, with combined embraces, go hand in hand, with a greater force down the same Channel.
The which two respects, when they Are twisted together, like two Streams, one running into the other, with combined embraces, go hand in hand, with a greater force down the same Channel.
And albeit Abanah and Pharpar should be slow-paced Heathen streams, yet if once they come (as it were) to be baptiz'd in Iordan, and joyn with that River, they soon would partake of its swiftnesse. And further to illustrate those advantages which Grace makes of Natures Relations, it is thought by some, that St John was the beloved Disciple not only as a Disciple, but as a Brother of Christ:
And albeit Abanah and Pharpar should be slow-paced Heathen streams, yet if once they come (as it were) to be baptized in Iordan, and join with that River, they soon would partake of its swiftness. And further to illustrate those advantages which Grace makes of Nature's Relations, it is Thought by Some, that Saint John was the Beloved Disciple not only as a Disciple, but as a Brother of christ:
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Since there are (as hath been shewn) such bands in Nature, as well as Religion, we inferre, That those are much to be condemn'd, who have broken all those Bands asunder,
Since there Are (as hath been shown) such bans in Nature, as well as Religion, we infer, That those Are much to be condemned, who have broken all those Bans asunder,
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These are the men, whose unnatural Tempers help to compleat that Prophecy, and their ungodly Actions flowing from those No-naturall Affections, do justifie St Paul was a true Prophet, as well as a faithfull Apostle. How many have we now adaies, whose fiercenesse so great and abounding, that they have enough to spare the Brute Creatures, so that we think we have set a sufficient mark of Cruelty upon a Bull or a Boar, if we once say he is Man-Keen (a name derived from this sort of men) I say,
These Are the men, whose unnatural Tempers help to complete that Prophecy, and their ungodly Actions flowing from those No-naturall Affections, do justify Saint Paul was a true Prophet, as well as a faithful Apostle. How many have we now adais, whose fierceness so great and abounding, that they have enough to spare the Brute Creatures, so that we think we have Set a sufficient mark of Cruelty upon a Bull or a Boar, if we once say he is Man-Keen (a name derived from this sort of men) I say,
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hovv many, though they came shamefully short in things of common humanity, yet the very same men in matters of spirituall concernment are so seemingly transported, that (if their ovvn conceits may carry it) like Saul, they are taller by the head (vvhere those conceits are lodg'd) then others,
how many, though they Come shamefully short in things of Common humanity, yet the very same men in matters of spiritual concernment Are so seemingly transported, that (if their own conceits may carry it) like Saul, they Are Taller by the head (where those conceits Are lodged) then Others,
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and indeed so much over and above Christians, that they fall much belovv Men. For tis expected a man should first be honest, then holy; first just, and then religious: and vve must all make good our ground and right standing in Nature,
and indeed so much over and above Christians, that they fallen much below Men. For this expected a man should First be honest, then holy; First just, and then religious: and we must all make good our ground and right standing in Nature,
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and then, Quanta erit damnatio à damnatis damnario vvhen Tyre and Sidon, Sodom and Gomorrah shall give Judgment against Iewes (much more against Christians ) how great is that Judgment!
and then, Quanta erit damnatio à Damnatis damnario when Tyre and Sidon, Sodom and Gomorrah shall give Judgement against Iewes (much more against Christians) how great is that Judgement!
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Indeed St Paul saith in one place, Hence forth know I no man after the flesh, and thence some take occasion to cut off all Relations, as King and Subject, Father and Son, Brother and Brother, and the like, meerly as superfluities of the Flesh; and because (in their sence) we must not know them, 'twill follow in time we may destroy them;
Indeed Saint Paul Says in one place, Hence forth know I not man After the Flesh, and thence Some take occasion to Cut off all Relations, as King and Subject, Father and Son, Brother and Brother, and the like, merely as superfluities of the Flesh; and Because (in their sense) we must not know them, it'll follow in time we may destroy them;
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which if they would (as Amos his Shepheard takes the piece of an Eare out of the mouth of the Lion ) St Paul himself would soon rescue this piece of his language out of the mouths of such Scripture-invaders. For do but compare St Paul with himself;
which if they would (as Amos his Shepherd Takes the piece of an Ear out of the Mouth of the lion) Saint Paul himself would soon rescue this piece of his language out of the mouths of such Scripture-invaders. For do but compare Saint Paul with himself;
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with St Paul to the Romans, My hearts desire is for Israel, that they might be saved; and he could wish himself accursed for his Brethren and Kinsmen according to the flesh.
with Saint Paul to the Roman, My hearts desire is for Israel, that they might be saved; and he could wish himself accursed for his Brothers and Kinsmen according to the Flesh.
But when men have quite debaucht their own Natures, no wonder they dare abuse the holy Scriptures. Whereby it falls out amongst us too frequently, that,
But when men have quite debauched their own Nature's, no wonder they Dare abuse the holy Scriptures. Whereby it falls out among us too frequently, that,
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as the false, dead Child is cast into the lap of the true Mother, these wrongfull and rotten Conceptions of Men are dayly thrown into the bosome of the only true, and living Father.
as the false, dead Child is cast into the lap of the true Mother, these wrongful and rotten Conceptions of Men Are daily thrown into the bosom of the only true, and living Father.
and daring to make Peace (for though ▪ twas but yesterday that he had kill'd an Egyptian, whom he could not so hide in the Sand, but that, it seems, ▪ twas discover'd;
and daring to make Peace (for though ▪ it but yesterday that he had killed an Egyptian, whom he could not so hide in the Sand, but that, it seems, ▪ it discovered;
Those sure are very contrary-minded to Moses, who instead of being Peace-makers, like him, make it their main businesse to be Peacebreakers; with these two quarrelsome brethren, throwing about their wild-fire where ever they go, secretly scattering the seeds of Sedition, infusing Discontents,
Those sure Are very contrary-minded to Moses, who instead of being Peacemakers, like him, make it their main business to be Peacebreakers; with these two quarrelsome brothers, throwing about their wildfire where ever they go, secretly scattering the seeds of Sedition, infusing Discontents,
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and disloyall aversations into the hearts of the People, and so compasse Sea and Land to gain Proselytes for a new War. As if we had not bled enough already, they deal with credulous people (who else would be quiet in the Land) just as the Devil did by Job; — verba post vulnera, reserving the cutting words of his Wife's tongue,
and disloyal aversations into the hearts of the People, and so compass Sea and Land to gain Proselytes for a new War. As if we had not bled enough already, they deal with credulous people (who Else would be quiet in the Land) just as the devil did by Job; — verba post vulnera, reserving the cutting words of his Wife's tongue,
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we have been a long time followed with breach upon breach, one Wound spreading and multiplying into many, and yet still we hear most edged and dangerous words, notwithstanding we have felt already such desperate blowes. Certainly, this is one of the most abominable things to God, to sow discord among brethren.
we have been a long time followed with breach upon breach, one Wound spreading and multiplying into many, and yet still we hear most edged and dangerous words, notwithstanding we have felt already such desperate blows. Certainly, this is one of the most abominable things to God, to sow discord among brothers.
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like Noah 's Dove, should novv be coming in vvith the Olive leaf in their mouths, these, vvith the Raven, are still hovering about, and croaking for more Carcases.
like Noah is Dove, should now be coming in with the Olive leaf in their mouths, these, with the Raven, Are still hovering about, and croaking for more Carcases.
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And the better to set forvvard this vvork of Destruction, as those Heathens bedavvb'd their ovvn Bodies vvith strange figures, to render them the more formidable; so do these disgaize and blacken their Brethren with most ugly shapes and representments, to make them the more odious and detestable.
And the better to Set forward this work of Destruction, as those heathens bedaubed their own Bodies with strange figures, to render them the more formidable; so do these disgaize and blacken their Brothers with most ugly shapes and representments, to make them the more odious and detestable.
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Thus diveise good Protestants, who, in my soule I think, would dye for Christ, are by way of Calumny, clad in the skins of Turks, Popes, Anti Christs, Baals, and Belials, that so under those ugly notions (which their enemies please to put upon them) the base Ban-dog of the Rabble may (when time serves) the more eagerly fasten on them, and tear them in pieces,
Thus diveise good Protestants, who, in my soul I think, would die for christ, Are by Way of Calumny, clad in the skins of Turks, Popes, Anti Christ, Baal's, and Belials, that so under those ugly notions (which their enemies please to put upon them) the base Bandog of the Rabble may (when time serves) the more eagerly fasten on them, and tear them in Pieces,
Upon the same account also it was, that in that decretory and concluding Fight between Caesar and Pompey, when both Armies came closetogether, the Father being on this side, the Son on that;
Upon the same account also it was, that in that decretory and concluding Fight between Caesar and Pompey, when both Armies Come closetogether, the Father being on this side, the Son on that;
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the Uncle taking one part, the Nephew another, and Brother fighting against Brother: Caesar (fearing lest at those near approaches they might discern each other,
the Uncle taking one part, the Nephew Another, and Brother fighting against Brother: Caesar (fearing lest At those near Approaches they might discern each other,
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and so give back and resuse to joyn Battell ) rides up and down, calling on his Souldiers, — Miles serl faciem, Souldiers, strike and foyn at the Face.
and so give back and resuse to join Battle) rides up and down, calling on his Soldiers, — Miles serl Face, Soldiers, strike and foyn At the Face.
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whether a Father, Son, or Brother, and so might kill him the more undauntedly; which action of his the Poet thus expresseth, Adversosque jubet ferro consunde•• vultus. i. e.
whither a Father, Son, or Brother, and so might kill him the more undauntedly; which actium of his the Poet thus Expresses, Adversosque jubet Ferro consunde•• vultus. i. e.
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And in like manner, though not with our swords, yet with our tongues and pens, what horrible gashes and deformities do we engrave upon the face of that way of Others, (which we like not) lest happily we might discern how little it differs from our Own.
And in like manner, though not with our swords, yet with our tongues and pens, what horrible Gashes and deformities do we engrave upon the face of that Way of Others, (which we like not) lest happily we might discern how little it differs from our Own.
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unlesse I spend them? So those that abound in Malice, Pride, Self-willednesse, ill Principles, and the like, and have their Quivers full of them: alas!
unless I spend them? So those that abound in Malice, Pride, Self-willednesse, ill Principles, and the like, and have their Quivers full of them: alas!
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they loose their Talent of Mischief, unlesse they trade with it. And hence is it, that Firebrands, Arrows, and Death are hurl'd about with such confidence,
they lose their Talon of Mischief, unless they trade with it. And hence is it, that Firebrands, Arrows, and Death Are hurled about with such confidence,
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but now adaies this & more is done in good sad earnest, by the sober Subverters of our Kingdome, who very seriously contrive the Plat-forme of new Confusions, and upon pretence of pulling down I know not what imaginary Babylon, (as I have seen the blackest Chimney bedeckt with the goodliest Flowers ) do indeed what they can lay the foundations of another Babel.
but now adais this & more is done in good sad earnest, by the Sobrium Subverters of our Kingdom, who very seriously contrive the Platform of new Confusions, and upon pretence of pulling down I know not what imaginary Babylon, (as I have seen the Blackest Chimney bedecked with the Goodliest Flowers) do indeed what they can lay the foundations of Another Babel.
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'Tis confest, they do lift up their voice like a Trumpet indeed, but what? not to tell Iacob of his Sins, so much as his supposed Sufferings, nor to reproove Transgressions, but rather to raise, and encourage Rebellion.
It's confessed, they do lift up their voice like a Trumpet indeed, but what? not to tell Iacob of his Sins, so much as his supposed Sufferings, nor to reprove Transgressions, but rather to raise, and encourage Rebellion.
Truly one would think, that English Swords had now been sufficiently made drunk with blood, and long before this, might all have been beaten into Plow-shares; even those, Qui niteant primo tantum mucrone cruenti,
Truly one would think, that English Swords had now been sufficiently made drunk with blood, and long before this, might all have been beaten into Ploughshares; even those, Qui niteant primo Tantum mucrone cruenti,
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Their Tongue is an over-flowing Scourge, wheresoever it lights, it draws blood. O how contrary are these to Moses! He saith here, Sirs, ye are Brethren:
Their Tongue is an overflowing Scourge, wheresoever it lights, it draws blood. Oh how contrary Are these to Moses! He Says Here, Sirs, you Are Brothers:
no, say these, they are Tyrannicall, Anti-christian, any thing rather then Brethren He sayes, Why do ye wrong one to another? not then positively determining, which was the wrong-doer, till afterward he wrong'd him also who was the Peace-maker: but these say peremptorily, Sirs, they are in the Wrong,
no, say these, they Are Tyrannical, Antichristian, any thing rather then Brothers He Says, Why do you wrong one to Another? not then positively determining, which was the wrongdoer, till afterwards he wronged him also who was the Peacemaker: but these say peremptorily, Sirs, they Are in the Wrong,
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and doubtlesse you are in the Right, O why will ye take the least wrong from any other? In a word, he finds men at emnity, and would gladly make them friends: these find men at unity, and would fain make them enemies. So that however they please to call others Anti christs, themselves are plain Anti-Mose's, yea I doubt, Anti-Prophets, and Anti-Apostles also:
and doubtless you Are in the Right, Oh why will you take the least wrong from any other? In a word, he finds men At Enmity, and would gladly make them Friends: these find men At unity, and would fain make them enemies. So that however they please to call Others Anti Christ's, themselves Are plain Anti-Mose's, yea I doubt, Anti-Prophets, and Anti-Apostles also:
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For the Word is the Gospell of Peace, Christ is the Prince of Peace, God is the God of Peace; but these are People that do erre in their hearts, the way of peace they have not known.
For the Word is the Gospel of Peace, christ is the Prince of Peace, God is the God of Peace; but these Are People that do err in their hearts, the Way of peace they have not known.
If such as these will needs be Preaching: (For I would not have you think, I have been all this while speaking of lawfull Preachers, I hope I have not;
If such as these will needs be Preaching: (For I would not have you think, I have been all this while speaking of lawful Preachers, I hope I have not;
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Follow the things that make for Peace. Obey them that have the rule over you. Let nothing be done through strife &c. In which kind should they make any adventures, yet such Subjects as these now proposed, being so much out of their way, I suppose it would not be worth a Sabbath dayes journey to go out of ours, to hear them.
Follow the things that make for Peace. Obey them that have the Rule over you. Let nothing be done through strife etc. In which kind should they make any adventures, yet such Subject's as these now proposed, being so much out of their Way, I suppose it would not be worth a Sabbath days journey to go out of ours, to hear them.
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In the third place to All (the chief Magistrate especially) here is matter of Religious imitation. Reconcile persons at variance, compose their differences, part their Quarrels, prevent their petty strifes, and wranglings;
In the third place to All (the chief Magistrate especially) Here is matter of Religious imitation. Reconcile Persons At variance, compose their differences, part their Quarrels, prevent their Petty strifes, and wranglings;
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the Church now comemorating that grand Vnion betwixt Heaven and Earth, in the Vnity and Community of All-Saints. Not that we are for his Patrocinia Dominorum. One God, One Lord.
the Church now comemorating that grand union betwixt Heaven and Earth, in the Unity and Community of All-saints. Not that we Are for his Patronage Dominorum. One God, One Lord.
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Dominus we own, and adore, but can't tell what to do with that Dominorum. Angels themselves, though we know not of what Original Extraction, before, or above us;
Dominus we own, and adore, but can't tell what to do with that Dominorum. Angels themselves, though we know not of what Original Extraction, before, or above us;
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yet, as the same Author elsewhere saith, acknowledg themselves, in respect of us, Consanguineos in sanguine Redemptoris: there is Consanguinity betwixt them and us. And Origen affirms Quandam esse cognationem inter visibilia et invisibilia, Heaven and Earth are a Kin (as it were) and the Kindred this day commemorated.
yet, as the same Author elsewhere Says, acknowledge themselves, in respect of us, Consanguineos in sanguine Redemptoris: there is Consanguinity betwixt them and us. And Origen affirms Quandam esse cognationem inter visibilia et invisibilia, Heaven and Earth Are a Kin (as it were) and the Kindred this day commemorated.
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In this Chapter (where our Text is) we read how the Heavens were open'd; and in one of the Lessons for this day, we have them open'd again. And whereas in the Transfiguration of Christ, we find three together on the Mountain, Moses, Elias, and Christ, a Congregation made up of Heaven and Earth, two from Above, and one yet Below:
In this Chapter (where our Text is) we read how the Heavens were opened; and in one of the Lessons for this day, we have them opened again. And whereas in the Transfiguration of christ, we find three together on the Mountain, Moses, Elias, and christ, a Congregation made up of Heaven and Earth, two from Above, and one yet Below:
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so here in our Text we find the like, though not just the same Congregation, Moses, St Stephen, and St Luke; one penning, another pronouncing, the Third (we know not how) dictating unto him:
so Here in our Text we find the like, though not just the same Congregation, Moses, Saint Stephen, and Saint Lycia; one penning, Another pronouncing, the Third (we know not how) dictating unto him:
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and holy combinations on Earth, Earth (as it were) mixing with Heaven, me thinks should much encourage us to the ready embracement of those uniting Motions, which this Text affords us, especially at such a time as this; concerning which (beside what hath been already spoken in that regard) I shall only adde that of the Psalmist (which hints both the day, and its duty, ) Sing unto the Lord all ye Saints of his,
and holy combinations on Earth, Earth (as it were) mixing with Heaven, me thinks should much encourage us to the ready embracement of those uniting Motions, which this Text affords us, especially At such a time as this; Concerning which (beside what hath been already spoken in that regard) I shall only add that of the Psalmist (which hints both the day, and its duty,) Sing unto the Lord all you Saints of his,
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No question, but you (the Magistrate, to whom I speak) like Moses your Pattern, may meet with some Aegyptian, as well as Hebrew Transgressors, I mean some Criminall Offenders;
No question, but you (the Magistrate, to whom I speak) like Moses your Pattern, may meet with Some Egyptian, as well as Hebrew Transgressors, I mean Some Criminal Offenders;
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When there's any Sin or Mischief going forward, Swearing, Drinking, Whoring, contemning the Lord's day, despising the Lords worship, plotting against the Lord's Anointed, and the Peace of this Kingdome, &c. All these are mischievous Aegyptians; and'tis high time then for Moses to shew himself,
When there's any since or Mischief going forward, Swearing, Drinking, Whoring, contemning the Lord's day, despising the lords worship, plotting against the Lord's Anointed, and the Peace of this Kingdom, etc. All these Are mischievous egyptians; and'tis high time then for Moses to show himself,
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Thus the Curser and Blasphemer were brought before Moses; and so the Stick-gatherer on the Sabbath day was brought before Moses, and his bundle of Sticks (poor Sinner!) turn'd into an beap of Stones. Which I observe, not that we Christians ought to mete by that severe Jewish Measure,
Thus the Curser and Blasphemer were brought before Moses; and so the Stick-gatherer on the Sabbath day was brought before Moses, and his bundle of Sticks (poor Sinner!) turned into an beap of Stones. Which I observe, not that we Christians ought to meet by that severe Jewish Measure,
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Only remember, as the Breast was Moses his part of the Sacrifice, so Prudence should be yours. Here you are in the midst of Dividings, (as where else would you not be so) Ephraim against Manasseh, Manasseh against Ephraim, (but few I hope against Iudah ) what should you do,
Only Remember, as the Breast was Moses his part of the Sacrifice, so Prudence should be yours. Here you Are in the midst of Dividings, (as where Else would you not be so) Ephraim against Manasses, Manasses against Ephraim, (but few I hope against Iudah) what should you do,
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but with St Stephen here in the Chapter, Look up sted fastly into Heaven, and with Moses here in the Text, look down directly upon your Duty, and doubt you not,
but with Saint Stephen Here in the Chapter, Look up stead fastly into Heaven, and with Moses Here in the Text, look down directly upon your Duty, and doubt you not,
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Therefore in the Last place, let me perswade you all to these two Duties, First to Obedience towards Superiors. Secondly to Love and Peaceablenesse amongst your Selves; the Former imply'd, here the Later express'd;
Therefore in the Last place, let me persuade you all to these two Duties, First to obedience towards Superiors. Secondly to Love and Peaceableness among your Selves; the Former implied, Here the Later expressed;
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Thus it was with these two Combatants (which the Text presents us withall,) before they had quite forfeited their Peace, they must needs bid adiew to their Obedience. For Moses was now their Governour, deputed from God to deliver them (as'tis in the verse foregoing,) and though where he might have commanded, he only intreated a Peace, Sirs, why do ye wrong? yet in the account of good Subjects, such Entreaties are the most powerfull Commands.
Thus it was with these two Combatants (which the Text presents us withal,) before they had quite forfeited their Peace, they must needs bid adieu to their obedience. For Moses was now their Governor, deputed from God to deliver them (as'tis in the verse foregoing,) and though where he might have commanded, he only entreated a Peace, Sirs, why do you wrong? yet in the account of good Subject's, such Entreaties Are the most powerful Commands.
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vvhich one disloyall act of theirs, beside the particular trouble it cost them two, it (occasionally) brought a generall mischief upon the vvhole body of the Iews, by being one visible means of retarding their Deliverance, yet forty years longer.
which one disloyal act of theirs, beside the particular trouble it cost them two, it (occasionally) brought a general mischief upon the Whole body of the Iews, by being one visible means of retarding their Deliverance, yet forty Years longer.
St Bernard vvriting to one of his Brother-Abbots who in his love to Obedience, had voluntarily quitted his place of being a Governour, for that he smartly rebukes him;
Saint Bernard writing to one of his Brother-Abbots who in his love to obedience, had voluntarily quit his place of being a Governor, for that he smartly rebukes him;
but in that he presently put himself under the Povver of another, he doth as highly commend him, adding this of his experience, Securiùs possum praeesse multis aliis, quàm mihi soli &c. He could vvith far more ease and safety dispose of others then himself, much more be at others Disposall then his ovvn,
but in that he presently put himself under the Power of Another, he does as highly commend him, adding this of his experience, Securiùs possum Presse multis Others, quàm mihi soli etc. He could with Far more ease and safety dispose of Others then himself, much more be At Others Disposal then his own,
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The sickly Woman in S. Marke, touches not the very body of Christ, yet by touching his cloaths only, (which do touch his Body) she is healed. And we that live in this sickly Haemorroisse Kingdome of Ours,
The sickly Woman in S. Mark, touches not the very body of christ, yet by touching his clothes only, (which do touch his Body) she is healed. And we that live in this sickly Haemorroisse Kingdom of Ours,
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though by our submission to our lawfull King (& all those under him) don't just touch the very top of Christ's scepter, yet mediately we do, by touching that, which doth touch it, and is in immediate subordination unto it:
though by our submission to our lawful King (& all those under him) don't just touch the very top of Christ's sceptre, yet mediately we do, by touching that, which does touch it, and is in immediate subordination unto it:
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Remember at the rebuilding of the Temple, some joyed, others wept, yet such was the Obedience of them all, they don't offer to remove, or hinder the laying of one Stone, whereby to disturbe the Building. So much for Obedience.
remember At the rebuilding of the Temple, Some joyed, Others wept, yet such was the obedience of them all, they don't offer to remove, or hinder the laying of one Stone, whereby to disturb the Building. So much for obedience.
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Secondly for Peaceablenesse. And here one would think, that few Arguments might serve to perswade men to be happy. However, let's First look upon the Danger. 2ly the Deformity of its contrary, that so the mischief and uglinesse of Strife, may,
Secondly for Peaceableness. And Here one would think, that few Arguments might serve to persuade men to be happy. However, let's First look upon the Danger. 2ly the Deformity of its contrary, that so the mischief and ugliness of Strife, may,
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Indeed, it is so at first, men strive only for Mastery; yet rather then they will not master, they will Kill & murther, And when once it comes to that, — Iusque datum sceleri, that kind of legall Killing,
Indeed, it is so At First, men strive only for Mastery; yet rather then they will not master, they will Kill & murder, And when once it comes to that, — Iusque datum sceleri, that kind of Legal Killing,
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or (as the Psalmist hath it) imagining, (yea and doing ) Mischief by a law: then we shall find, Non solū cum Rhodiis, sed cum Artibus bellum geri, the War is not only levied against men, but against good manners, against good Learning, and Religion too.
or (as the Psalmist hath it) imagining, (yea and doing) Mischief by a law: then we shall find, Non solū cum Rhodiis, sed cum Artibus bellum geri, the War is not only levied against men, but against good manners, against good Learning, and Religion too.
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Inso much that however we may sleight it, yet in God's account (who best knows the weight of his own Judgments) a three-months War, especially if in the bowels of the Kingdome) is put in the Counterballance to weigh against a seaven years Famine.
Inso much that however we may sleight it, yet in God's account (who best knows the weight of his own Judgments) a three-months War, especially if in the bowels of the Kingdom) is put in the Counterbalance to weigh against a seaven Years Famine.
And sure we, that now but seem to behold the Ghastly looks of one year, may thereby think how it would be, should we feel the hard pinches of a seaven years famine, and thence imagine what hath been,
And sure we, that now but seem to behold the Ghastly looks of one year, may thereby think how it would be, should we feel the hard pinches of a seaven Years famine, and thence imagine what hath been,
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Tis recorded of the Civill Wars in France, that they produced 30000 witches, and above a Million of Atheists, what the Effects of ours hath been upon us in particular we know not,
This recorded of the Civil Wars in France, that they produced 30000 Witches, and above a Million of Atheists, what the Effects of ours hath been upon us in particular we know not,
For as it is with that of Nilus, so with those Overflowings of War; these are the vermine, and half-made Creatures, that use to Crawle out of the Slime and Mud of those Over flowings.
For as it is with that of Nilus, so with those Overflowings of War; these Are the vermin, and half-made Creatures, that use to Crawl out of the Slime and Mud of those Over flowings.
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There we may go, and shevv our Zeal, Skill, and Courage, and be confident vve fight against Anti-Christ, and (if not the Whore, yet) the great Ravisher of Christendome.
There we may go, and show our Zeal, Skill, and Courage, and be confident we fight against Antichrist, and (if not the Whore, yet) the great Ravisher of Christendom.
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and is it not a dreadfull spectacle to see a man catch on this hand, and snatch on that, and tear off the flesh of his own Arms? Do but look again into the Text,
and is it not a dreadful spectacle to see a man catch on this hand, and snatch on that, and tear off the Flesh of his own Arms? Do but look again into the Text,
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These two in a strange Land, under hard labour, in the midst of Enemies, and in the presence of Moses, a man sent from God to be their Deliverer, yet for all these outward Circumstances,
These two in a strange Land, under hard labour, in the midst of Enemies, and in the presence of Moses, a man sent from God to be their Deliverer, yet for all these outward circumstances,
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and obliging Relations, they can a while, thus to mannage an inward Quarrell, and so fall on, tugge and tear one another, that is, their very selves, as if both had not been their own, but each the flesh of some other; and all this done in despight of Moses, who stood by unregarded.
and obliging Relations, they can a while, thus to manage an inward Quarrel, and so fallen on, tug and tear one Another, that is, their very selves, as if both had not been their own, but each the Flesh of Some other; and all this done in despite of Moses, who stood by unregarded.
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which if they had, Moses durst not, because of his yesterdaies slaughtering one of their Brethren (as before was observed) but suppose they had stood by,
which if they had, Moses durst not, Because of his yesterdays slaughtering one of their Brothers (as before was observed) but suppose they had stood by,
Now this is the transcendent and peculiar unhappinesse of these our Duellings, we perform them, not only in sight and despight of this our Moses, (who may fitly be so called, not so much because he was drawn, as that hestrangely drew us out of the waters ) but also in the presence of the Egyptians, those many enemies round about us, who will most gladly make us a Ring, so we will but make them Sport, especially if it be such a sport, as Abner's was, Come let the Young men arise, and play before us:
Now this is the transcendent and peculiar unhappiness of these our Duellings, we perform them, not only in sighed and despite of this our Moses, (who may fitly be so called, not so much Because he was drawn, as that hestrangely drew us out of the waters) but also in the presence of the egyptians, those many enemies round about us, who will most gladly make us a Ring, so we will but make them Sport, especially if it be such a sport, as Abner's was, Come let the Young men arise, and play before us:
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Which also is the more hatefull, because mostly 'tis your smaller matters which chiefly uphold and maintain these vast distances. We agree well about Iudgment, and Mercy-matters, and only differ in Mint and Cummin-concernments. As if Abraham and Lot should be well accorded about the whole Countries they were to go into,
Which also is the more hateful, Because mostly it's your smaller matters which chiefly uphold and maintain these vast distances. We agree well about Judgement, and Mercy-matters, and only differ in Mint and Cummin-concernments. As if Abraham and Lot should be well accorded about the Whole Countries they were to go into,
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Hannibal's Forces being rakt and pitckt up from severall Nations, and parts of the World, the Showt which they gave upon the Onset, was but ragged and contemptible,
Hannibal's Forces being rakt and pitckt up from several nations, and parts of the World, the Shout which they gave upon the Onset, was but ragged and contemptible,
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whereas Scipio 's Souldiers, being all Romanes, having all the same language, their Showt being uniforme, was more Majestick and Formidable. I leave the History to your Application.
whereas Scipio is Soldiers, being all Romans, having all the same language, their Shout being uniform, was more Majestic and Formidable. I leave the History to your Application.
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But (to omit severall other Disswasives of that nature) me thinks, a Sin that is so much its own Punishment, as is Contention, should in it self have Amulet enough to unpoyson the minds of men,
But (to omit several other Dissuasives of that nature) me thinks, a since that is so much its own Punishment, as is Contention, should in it self have Amulet enough to unpoyson the minds of men,
and dis•enamour them of those other super ▪ added Deformities, which now we are speaking of, (for if there be any Hell above ground, sure this Strife and Contention is part of the Suburbs thereof,) yet take it with all its faults, some are still most paffionately in love with it;
and dis•enamour them of those other super ▪ added Deformities, which now we Are speaking of, (for if there be any Hell above ground, sure this Strife and Contention is part of the Suburbs thereof,) yet take it with all its Faults, Some Are still most paffionately in love with it;
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but especially the wrong-doers, as we say of some, they never forgive, whom once they injure; and here (if we observe) he that did the wrong, thrusts Moses away,
but especially the wrongdoers, as we say of Some, they never forgive, whom once they injure; and Here (if we observe) he that did the wrong, thrusts Moses away,
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and talks of killing, when Moses speaks of reconciling; Wilt thou kill me, as thou didst the Egyptian? indeed 'tis Death to some to hear talk of Peace. As Millers and Sailers, with other such, that live by the winds, a perpetuall Calme would undo them.
and talks of killing, when Moses speaks of reconciling; Wilt thou kill me, as thou didst the Egyptian? indeed it's Death to Some to hear talk of Peace. As Millers and Sailors, with other such, that live by the winds, a perpetual Cam would undo them.
Give such as those Sea-room enough, and then they are safe, whereas if they come neer firme ground, and are once cast upon Shoar, they split, and are broken to pieces.
Give such as those Sea-room enough, and then they Are safe, whereas if they come near firm ground, and Are once cast upon Shore, they split, and Are broken to Pieces.
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The Disciples of Christ (we read) were once afraid of their own Master, as if they had seen a Spirit: So many when they see Peace a coming toward them, are afraid, and think 'tis an Apparition. But what Christ said to them, his Majesty hath been pleas'd to say to us, Be not afraid, behold it is I.
The Disciples of christ (we read) were once afraid of their own Master, as if they had seen a Spirit: So many when they see Peace a coming towards them, Are afraid, and think it's an Apparition. But what christ said to them, his Majesty hath been pleased to say to us, Be not afraid, behold it is I.
as Zacheus was in Stature, and they would quickly repent of such a Repentance. Therefore that the way of Peace may be straw'd with Flowers, as well as pav'd with Marble, so that all may be perswaded to come,
as Zacchaeus was in Stature, and they would quickly Repent of such a Repentance. Therefore that the Way of Peace may be strawed with Flowers, as well as paved with Marble, so that all may be persuaded to come,
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Only after all the Injuries on one side, and the Acts of Kindnesse on the other, let's be willing to be friends with our King and Country, and those, whom we have so much wrong'd; if they have wronged us, in forgiving us, O forgive them that wrong.
Only After all the Injuries on one side, and the Acts of Kindness on the other, let's be willing to be Friends with our King and Country, and those, whom we have so much wronged; if they have wronged us, in forgiving us, Oh forgive them that wrong.
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St Austin observes, that whereas the other Creatures were made two and two, God created Man single, there assigning the reason thereof, De uno multitudo propagatur, ut in mult is unitas servaretur. Thus that we might be all taught of God to love one another;
Saint Austin observes, that whereas the other Creatures were made two and two, God created Man single, there assigning the reason thereof, De Uno multitudo propagatur, ut in mult is unitas servaretur. Thus that we might be all taught of God to love one Another;
God would at first give us all one Spring head (as it were,) that so we might the more undividedly stream along in the same Channell. God is the God of Love and Peace: be perfwaded to it for God's sake.
God would At First give us all one Spring head (as it were,) that so we might the more undividedly stream along in the same Channel. God is the God of Love and Peace: be perfwaded to it for God's sake.
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And Christ, though content to be crucifyed on Mount Calvary, yet while he was living (as may be observed) he was most delighted to be in Mount Olives. He looseth his life in the place of Skuls, an Embleme of War, (where, the truth is, he is still crucify'd,) but he leads his Life most commonly in a place of Olives, an Embleme of Peace. There he prayes, there he preaches, there he walks, contemplates, and watches, do's all but dye, that was reserv'd for Mount Calvary, yea thence he ascends up into Heaven: and as Peace was one of the last legacies his Lips bequeath'd us,
And christ, though content to be Crucified on Mount Calvary, yet while he was living (as may be observed) he was most delighted to be in Mount Olive. He loses his life in the place of Skulls, an Emblem of War, (where, the truth is, he is still Crucified,) but he leads his Life most commonly in a place of Olive, an Emblem of Peace. There he prays, there he Preaches, there he walks, contemplates, and watches, do's all but die, that was reserved for Mount Calvary, yea thence he ascends up into Heaven: and as Peace was one of the last legacies his Lips bequeathed us,
Indeed the hand of the Lord hath not only toucht, but a longtime lain heavy upon this Land of ours; and if after all, we have yet no pitty, we are far more miserable comforters then ever Jobs were.
Indeed the hand of the Lord hath not only touched, but a longtime lain heavy upon this Land of ours; and if After all, we have yet no pity, we Are Far more miserable Comforters then ever Jobs were.
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I have heard of an ingenious Limmer, who mostlively represented a dying piece in this manner A goodly Matron, mortally wounded, at the Storming of a City,
I have herd of an ingenious Limmer, who mostlively represented a dying piece in this manner A goodly Matron, mortally wounded, At the Storming of a city,
while the dying Mother looks wistly and carefully upon it, Ne sanguis metuens pro lacte bibatur, as if fearing, (lest the hungry Babe should suck down Blood in stead of Milk.
while the dying Mother looks wistly and carefully upon it, Ne sanguis metuens Pro Lacte bibatur, as if fearing, (lest the hungry Babe should suck down Blood in stead of Milk.
Only take heed (I speak it to all unpeaceable, implacable Spirits) that the Children yet unborn, in lieu of the innocent, wholsome milk of true Christian Principles, be not betray'd to Blood by your Examples.
Only take heed (I speak it to all unpeaceable, implacable Spirits) that the Children yet unborn, in lieu of the innocent, wholesome milk of true Christian Principles, be not betrayed to Blood by your Examples.
I do not dispair, but that by these poor, yet wellmeant Motives, some Salamander may be enticed out of his beloved fire, and that we Christian Brethren will regard these Peace-offers of Moses, although the Iewish ones did not.
I do not despair, but that by these poor, yet wellmeant Motives, Some Salamander may be enticed out of his Beloved fire, and that we Christian Brothers will regard these Peace-offers of Moses, although the Jewish ones did not.
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and perswaded to Peace? Need there be a Law enacted, That every one shall eat, when he is hungry, and drink when he is thirsty? Need any of us be intreated to sleep securely, live plentifully, eat the fat, and drink the sweet of a good Land;
and persuaded to Peace? Need there be a Law enacted, That every one shall eat, when he is hungry, and drink when he is thirsty? Need any of us be entreated to sleep securely, live plentifully, eat the fat, and drink the sweet of a good Land;
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Were are they Hebrews? so are we Christians. Were they in the midst of enemies? are not we? Had they a Peace making Moses? blessed be God so have we: and if they are all Brethren, we much more.
Were Are they Hebrews? so Are we Christians. Were they in the midst of enemies? Are not we? Had they a Peace making Moses? blessed be God so have we: and if they Are all Brothers, we much more.
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NONLATINALPHABET, Co-uterini, such as have lain in the same womb of this our Church, drawn at the same Breasts of Consolation, (both the Testaments, ) have been nurst up with the same sincere milk of Gods word, and a good Chatechisme.
, Co-uterini, such as have lain in the same womb of this our Church, drawn At the same Breasts of Consolation, (both the Testaments,) have been nursed up with the same sincere milk of God's word, and a good Catechism.
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And as we have been brought up on the same Knees, and hung upon the same Breasts of one common Mother; so we hope all to be received into the Bosome of one common Father.
And as we have been brought up on the same Knees, and hung upon the same Breasts of one Common Mother; so we hope all to be received into the Bosom of one Common Father.
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Now if after all these ones, we must still be two, I shall even leave you, as Moses did them. Only remember this, the time may come, that what Moses here speaks to us all, we may one day sadly repeat to each other, saying, Sirs, we were Brethren,
Now if After all these ones, we must still be two, I shall even leave you, as Moses did them. Only Remember this, the time may come, that what Moses Here speaks to us all, we may one day sadly repeat to each other, saying, Sirs, we were Brothers,
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